


U4 






^o-A-y i tr//ti ^=/i^ . 



UNITED STATES OF AMEEICA. 



\ 

THE 

CONGREGATIONAL MANUAL : 

OR A 

CONCISE EXPOSITION 

OF THE 

BELIEF, GOVERMENT, AND USAGES, 

OF THE 

CONGREGATIONAL CHURCHES. 



BY JOHN LE BOSQUET, 

Acting Pasior of the Congregational Church, Nottingham, N. H. 



WITH AN INTRODUCTION, 

BY REV. BENJAMIN P. STONE. 



" If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not 
remember thee, let my tongue cleave_^>^ttS roofj-of^^teouth ; if I prefer not Jerusalena 
above my chief joy." — Psalm 13?Jr' ,J^^'-''^' " -- 



BOSTON: 

OTIS, BROADERS & COMPANY. 

1841. 



7 



■-^ 



■f^2>^ 



3*- 



U^ 



Entered according to Act of Congress, in the year 1841, by 

John Le Bosquet^ 

ia the Clerk's Office of the District Court of Massachusetts. 



ST> 



Press of H. L. Devereux, 4 Water St, 



TO THE ] 

MEMBERS 

! 

0-' THE ' 

CONG-RE NATIONAL CHUHCHES, j 

And particularly the younger portion of them, j 

are tonnJ together tj the holy principles herein laid down, J 

THIS -VOLUME IS HESPEGTFDXXT AND APF3CTI0NAT3LT ij 

DEDICATED. 



PREFACE, 



This volume is intended to occupy a place which has 
never been filled by any other book. Its object is to 
give, in the briefest manner, and particularly for the 
benefit of the young, a view of what the Congre£i;ation- 
alists believe, and of what they are, as a denomination. 
This object the writer proposes to accomplish, without 
going into the intricacies of church polity, and without 
any expectation of ealightening ministers or the more 
experienced members of the churches. The plan and 
design of these pages were suggested to his mind by his 
own experience and observation of the obvious want of 
such a work in all the places in which he has been 
acquainted. The ministers and other members of our 
body are so often called upon to answer inquiries in 
regard to which information is here given, as to make it 
evident that the extensive circulation of a work of the 
kind must be of great importance to the welfare of our 
churches. It is even feared that only a small propor- 
tion of the members of our churches have so much as 



VI PREFACE. 

the articles of faith in their possession. The writer 
would not intimate that there are no publications in 
existence which treat of the Congregational system of 
doctrine and usages with sufficient fullness. Such pub- 
lications are numerous. But for the purpose which this 
volume is intended to subserve, they are neither intended 
nor adapted. They are too voluminous, and contain a 
great amount of matter that is not interesting to the 
majority of professors of religion. They are better fitted 
to occupy a place in the library of a minister, than to lie 
upon the table, in the parlor or in the retired room, of 
the private member of the church. Whereas a work 
like the one now offered to the churches, may and ought 
to find its way into the hands of every individual who 
has named the name of the Lord in our Zion. Hoping 
that it may be of some benefit to the followers of the 
great Head of the church, it is humbly and prayerfully 
submitted by the writer. 

In giving this work to the public, however, it should 
be added, that while in manuscript, it was submitted to 
the examination of Rev. Nathaniel Bouton, of Con- 
cord, N. H., to whom, as well as to the author of 
the introduction, the writer is indebted for valuable 
assistance in its final revision for the press. 

Nottingham, N. H., 1841. 



CONTENTS. 

INTRODUCTION. 
CHAPTER I. 

RISE OF CONGREGATIONALISM, AND MEANING OF THE 



I. — Rise of the denomination. Antiquity of our 
principles — commencement of the reforma- 
tion — the Waldenses — extent and power of 
the Romish church — progress of the reforma- 
tion — various forms of church government 
adopted — Congregationalism appears in Eng^ 
land — Rev. John Robinson — his emigration to 
Amsterdam — to Leyden— his followers sail 
for New England — his death — the pilgrim 
fathers, -------19 

II, — Meaning of the name congregational. Its strict 
application to church government — definition 
of the word church — powers of a church — its 
3 



Vlll CONTENTS. 

officers — equality of ministers — of church 
members — councils — why we are called con- 
gregationalists — the name independents — why 
it is rejected — union of our churches, - 2Z 

III. — This system supported by scripture and reason. 

1. By reason : it is adapted to secure the purity, 
peace and prosperity of Christ's kinirdom. 

2. By scripture : use of tlie word church by the 
apostles — their view of the powers belonging 
to a church — of church officers — ecclesiastical 
history, .------ 26 

IV. — Further remarks upon the name congregational. 
Form of government not our chief characteris- 
tic — certain views of scripture doctrine neces- 
sary to entitle a church to the name congre- 
gational — following chapters, - « - 29 



CHAPTER 11. 

INSPIRATION or THE SCRIPTURES AND CHARACTER OF 
GOD. 

I. — Inspiration of the scriptures. Doctrine stated — 
scripture references. Note : Old and New 
Testament closely united and equally import- 
ant — inspiration explained — proof, - - 31 



CONTENTS. IX 

SI. — God's existence and attributes. Doctrine sta- 
ted — references. Note: Light of nature, - 33 

III. — Trinity. Doctrine stated — references. Note : 
Explanation — the doctrine in a sense mysteri- 
ous — the Father divine — proof of the Son's 
divinity — he possesses two natures — proof of 
the Holy Spirit's divinity, ... 33 

IV. — Sovereignty of God. Doctrine stated — referen- 
ces. Note : Proof from reason — the doctrine 
consistent with human freedom — productive 
of happy results, . . . . _ 36 



CHAPTER III. 



CHARACTER AND STATE OF MAN. 

I. — Man's primitive character. Doctrine stated — 
references. Note: The holiness and happiness 
of paradise — proof of the soul's immortality, 40 

II. — Standard of duty. Doctrine stated — references. 

Note : All have knowledge of law, - - 41 

III. — Fall of Adam. Doctrine stated — references. 

Note : First parents violated law, - - 42 

IV. — Depravity of man. Doctrine stated — referen- 
ces. Note : Native depravity — explanation — 



CONTENTS. 



heart alone depraved — men not all alike 
sinful — proof of the doctrine, - - - 43 

'^Universality of condemnation. Doctrine stated 
— references. Note : Proof — infants saved, 45 



CHAPTER IV. 

OPERATIONS OF GRACE. 

1. — Atonement. Doctrine stated — references. Note i 
Sufficiency of the atonement — the penitent 
believer only saved — object of Christ's death 
— kind and amount of suffering endured by 
him, - 47 

11. — Offer and conditions of salvation. Doctrine 
Stated — references. Note : Offer to all — 
repentance and faith explained, - - 48 

ill. — Regeneration. Doctrine stated — references. 
Note : Nature and effects of regeneration 
explained, 50 

IV. — Election. Doctrine Stated — references. Note : 
The doctrine explained — God's purpose to 
save — the doctrine acknowledged in prayer 
— argument from God's character — objection 
answered — God permits evil — three hints to 
christians, ------ 51 

V. — Justification. Doctrine stated — references. 

Note : The seeming disagreement of Paul and 



CONTENTS. XI 

James — faith alone can justify — faith prompts 

to good deeds, 55 

VI. — Perseverance. Doctrine stated — references. 
Note : Objections — means necessary — no 
renewed person lost, - - - - 57 



CHAPTER V. 

THE FUTURE WORLD. 

I. — Death. Doctrine stated — references. Note : 

solemnity of the event, - .- - - 59 

11. — Resurrection. Doctrine stated — references. 
Note : Possibility of the resurrection — reason- 
ableness of the doctrine — argument from 
philosophy — from natural history, - - 59 

III. — Judgment. Doctrine stated — references. 
Note : Judgment a great day — its object — proof 
from conscience, 60 

IV. — Eternal happiness. Doctrine stated — refer- 
ences. Note : The number saved — the 
righteous will be perfectly happy, - - 63 

V. — Eternal punishment. Doctrine stated — refer- 
ences. Note : Different degrees of future 
misery — objection — character of God — argu- 
ment from God's dealing with men — from the 
conduct of prophets and apostles — language 
of scripture, - - - ^ - - 64 
4 



Xll CONTENTS. 



CHAPTER VI. 



SABBATH AND SACRAMENTS. 



I. — Sahhath. Doctrine stated — references. Note : 
Distinction between moral and ceremonial 
laws — change Of sabbath from seventh to first 
day — a perpetual institution, - - - 67 

ll. — Baptism. Doctrine stated — references. Note : 
Institution of the ordinance — its meaning — 
manner of administering it — objections consid- 
ered — mode supported by meaning of baptize — 
by the meaning of the ordinance — by the 
typical use of blood — other proofs, - - 69 

III. — Perpetuity of the Mr ahamic covenant. Doctrine 
stated — references. Note : Manner of admin- 
istering infant baptism — Abrahamic covenant 
everlasting — the same as the covenant of 
grace — circumcision the original seal — baptism 
the seal now — protjf, ilo seal noW ? — meaning 
of both seals alike — command to baptize all 
nations — proselyte baptism — household bap- 
tisms in New Testament — other proofs, - 77 

iVv — Lord's Supper. Doctrine stated — references. 
Note : manner of celebrating- — meaning of the 
ordinance — preparatory lecture, - - 84 

V.^^Terms of Communion. Doctrine stated — ref- 
erences. Note : Who shall be admitted to the 
Lord's table? ...... 86 



CONTENTS. Xlil 

CHAPTER VIL 

THE CHURCH ITS OFFICERS AND DISCIPLINE. 

I. — Duty of forming churches. Doctrine stated — 
references. Note : What is forming or joining 
a church? — proof of the duty, - - 87 

II. — Qualifications of church members. Doctrine 

stated — references, - _ _ _ 89 

III. — Manner of gathering churches. Preparatory 
steps — assistance of neighboring churches — 
exercises of the day, - _ - - 89 

IV. — Officers of the church. Pastors and deacons — 

their election — ordination — their duties, - 92 

V. — Church covenant and manner of receiving mem- 
bers. Meeting for examination — propound- 
ing — ceremony of admission — covenant — re- 
movals, -94 

VI. — Discipline. Importance of— Matt. 18 : 15 — 18— 

rules, - - - - - - - 98 



CHAPTER Vin. 

MEETINGS. 

I. — Ordinary meetings. Public worship— lectures — 
prayer-meetings — days of fasting and thanks- 
giving — protracted meetings — inquiry meet- 
ings — monthly concert — church business meet- 
ings — society business meetings, - - 102 



XIV CONTENTS. 



II. Extraordinary meetings. Councils — consocia- 
tions — conferences — associations—general con- 
ventions — evangel ical consociation — pastoral 
conventions — synods, - - - . 104 



CHAPTER rX. 

CONCLUSION. 

1. — Our ancestry. Claim of antiquity — the puritans 
— Hume's testimony — note, character of the 
pilgrim fathers, . . - _ - 112 

II. — Extent of the denomination. Our belief that of 
the great majority of christians — number of 
congregationalists — indifference in respect to 
church government — our union withpresbyte- 
rians — note, on presbyterian church govern- 
ment, 115 

III. — The position of the denomination iii regard to 
the conversion of the world. Our view of the 
condition of men — of the importance of educa- 
tion — interest of the fathers of New England 
in the subject — colleges and schools — educa- 
tion societies — American Board of Commis- 
sioners for Foreign Missions — home missions — 
other benevolent operations, - - - 119 

IV. — Our responsibilities. Advantages — contending 
for the faith — " no matter what we believe " — 
opposition to truth — importance of a holy life, 124 



INTRODUCTION. 



The maxim that "knowledge is power," is no less 
true in its application to the christian, than to the mere 
citizen of this world. No matter to what department of 
human relations it is applied, and no matter whether the 
heart of the man whose mind is duly enlightened, be 
under the control of religious principle, or left to the 
guidance of its native bias, experience proves his know- 
ledge to be power. In the concerns of religion, any 
other influence than that which is connected with sanc- 
tified intellect, is fraught with the highest danger to the 
welfare of the soul. Ignorance was never ordained to 
be the ^' mother of devotion." In no sense can it be 
made serviceable as an agent of moral improvement to 
man. In its very nature, it is the prolific parent of error, 
fanaticism and ruin. " Ye shall know the truth, and 
the truth shall make you free ;" not intuitively, not by 
a magic charm, nor by miraculous illumination ; but the 
freedom promised as the result of knowing the truth, is 



XVI INTRODUCTION. 

to be obtained only by well-directed and patient research. 
The great business of the christian, as a pupil of that 
Divine Teacher, who " knoweth all things from the 
beginning," is to learn the truth as it falls in lessons of 
infinite wisdom from his lips; and his attainments, in 
heavenly knowledge will correspond with the diligence 
and teachableness which mark his inquiries. 

But let it be remembered, that the clearest and most 
rational perception of the letter of the Bible, does not 
necessarily imply that its spirit has taken a welcome 
possession of the soul. Religion must be experimental, 
as well as intellectual, or it ceases to be of permanent 
value as a means of individual happiness, or of the sal- 
vation of the world. We plead for high attainments in 
religious knowledge, principally that it may be a sancti- 
fied source of spiritual life. If it is made to exert a 
saving influence upon the heart, that influence must 
reach the heart through the channel of the intellect. 
Hence, to look for holy affections without an adequate 
degree of religious intelligence, or to rely upon mere 
emotion, passion, or any other cause aside from a correct 
understanding of the truth, as a means of saving men 
from their sins, is a false deduction, both of reason and 
revelation. 

The object of the little volume to which these remarks 
introduce the reader, is to aid the members of congre- 
gational churches, especially the younger portion of 
them, in rightly understanding the great doctrines and 
usages peculiar to their order. Its design is to make 
them intelligent in the leading doctrines of the scrip- 



\ 



INTRODUCTION. XVll 

tures, to render them firm and successful advocates of 
the truth as it is in Jesus, and thus to promote their 
usefulness in the church and in the world. There are 
not a few connected with our churches, who seem very 
far from being rooted and grounded in the faith they 
have professed. They are consequently unstable, movea- 
ble, and little abounding in the work of the Lord ; 
always ready to be blown about by every wind of doc- 
trine, or carried away by every gust of passion. Chris- 
tianity in the hands of such members, is shorn of half 
its strength. It may save their souls, but it accomplishes 
but little through their instrumentality for the salvation 
of their fellow men. 

" Understandest thou what thou readest?" was the 
interrogation which Philip put to the man of Ethiopia, 
as he saw him intently occupied in perusing the sacred 
volume. ''How can I," was the reply, "except some 
man should guide me ?" And we may with equal pro- 
priety approach the unguided reader of the Bible, and 
address him in the same language — '• Understandest 
thou what thou readest?" How can he except he be 
guided by the true and faithful expositor? The unguided 
reader, it is true, may, without the help of the catechism, 
the exposition or the living preacher's voice, compre- 
hend the few and simple points which concern salvation ; 
but in order that his greatest happiness and usefulness 
in this life may be promoted, he needs to be aided by 
other experienced minds in his investigations of scripture 
truth; he needs to be well instructed in all the great 
mysteries of the oracles of God, 



XVlll INTRODUCTION, 

It augurs well for the future intelligence of congrega- 
tionalists, that so many valuable works have of late 
been thrown into their hands, treating upon the subject 
of their belief and practice. And we hail the day when 
the light of sanctified knowledge will bring to the view 
of all men the wonders and glories of the cross. It 
will not then be the light of a sect, but of the whole 
body of the church of Christ ; illustrating and enforcing 
not the tenets of a party, but the great truths and 
precepts of our holy religion. 

BENJAMIN P. STONE. 
Concord, Feb., 1841. 



THE CONGREGATIONAL MANUAL. 



CHAPTER I. 

RISE OF CONGREGATIOJS^ALTSM AND MEANING OF THR 
NAME. 

Antiquity of Congregationalism. The Waldense*. 

I. RISE OF THE DENOMINATION. 

The Congregationalists profess to be the advo 
cates of principles which are as ancient as the Bible 
itself. They do not, however, claim to have been 
a distinct body ever since the christian era, bearing 
their present name. Rather, w^e must fix upon a 
much later period, as the date of our origin, as a 
denomination. The reformation was begun by 
Luther in the first quarter of the sixteenth century. 
Previous to that event, for several hundred years, 
the christian church had scarcely existed. The Wal- 
denses, most of whom dwelt in the vallies of 
Piedmont, had from about the middle of the twelfth 
century been the despised and persecuted adherents 
1 



22 CONGREGATIONAL MANUAL. 

Emigration to Holland. To New England. 

they deemed a scriptural form of church government, 
and a scriptural system of faith and practice. Mr. 
Robinson and his congregation resolved upon seek- 
ing a new and more favorable residence in another 
country. In 1607, a part of them sailed for Amster- 
dam in Holland. Others, w^ith their pastor, w^ere 
obliged to remain in England until the follow^ing 
year, when they were enabled likewise to set sail for 
the same place.* In about a year from the arrival of 
the first company, at Amsterdam, the whole congre- 
gation emigrated to Leyden. Here they remained 
eleven years. At the end of this period, in conse- 
quence of being disappointed in some of their expec- 
tations, and for the sake of securing to themselves 
greater religious advantages, they resolved upon still 
another emigration. To the shores of North America 
they determined to direct their course. 

In 1620, the Mayflower bore across the Atlantic to 
the rock of Plymouth, exclusive of her crew, one 
hundred and one persons, who sought in these distant 
wilds, " freedom to worship God." These were a part 
only of those who were intending soon to embark 
for the same place, and for the same object. Mr. 

* Congregationalism did not leave England with Mr. 
Robinson and his followers. Rather, in that country 
amidst many disadvantages, the denomination has grown 
and flourished until a little one has become a thousand. 



THE NAME CONGREGATIONAL. 23 

The Pilgrim Fathers. A Church defined. 

Robinson Ptimseif still remained at Leyden, where, 
instead of coming to America, as he had desired and 
expected, he died, Feb. 22, 1625. Soon after his 
death, the remaining part of the congregation sailed 
for New England, and joined their brethren at Ply- 
mouth. These holy men are commonly denominated 
the Pilgrim Fathers. They were the fathers of 
New England. To them New England owes its 
origin, with all that for which, in all lands, it is so 
highly respected and admired. 

11.' MEANING or THE NAME CONGREGATIONAL. 

It has been before remarked, that the name which 
we bear, as a denomination, strictly applies only to 
our form of church government. A church is a con- 
gregation or company of christian worshippers, who 
are bound together by covenant engagements. And 
we believe that a church or congregation of chris- 
tians, who are accustomed to assemble together for 
the enjoyment of the ordinances of religion, is a com- 
plete church ; that it has full power to elect its own 
officers, discipline its own members, and observe its 
own institutions, without being subject to any other 
ecclesiastical control. In other words, it is our belief, 
that each church is a distinct body, fully empowered 
and quahfied by Him who is " God over all," to gov- 
ern itself. 

1# 



24 CONGREGATIONAL MANUAL. 

Church Officers. The name Independents. 

We have no higher and no other orders of church 
officers than those of Ministers (who are also called 
pastors, elders, teachers, overseers and bishops) and 
Deacons. We maintain that among ministers there 
should be no distinctions of rank, but that they are all 
equal ; that ministers have no right to exercise lord- 
ship over the brethren of the church ; that the brethren 
of the church are all equal ; and that no church, or 
body or council of churches, can have any inherent 
power to control particular churches. 

Hence we are called Congregationalists. Our 
church government is that of a congregation, or 
church. Our churches, so far as actual control is 
concerned, are independent of one another. And 
because of this circumstance, our denomination was, 
in the earlier periods of its history, more commonly 
known by the name of Independents. But the fath- 
ers of the sect have been careful to record their dis- 
approbation of this name, and have given their deci- 
ded preference to the name by which we are now 
distinguished from other sects ; and their successors 
have always done the same. The name Lidepend- 
ent implies too much, when applied to our form of 
church government. It conveys an idea that is re- 
pugnant to that intimate union, friendly intercourse, 
and brotherly affection, which have ever been cher- 
ished among the congregational churches. 



THE NAME CONGREGATIONAL. 25 



The Union of Congregational Churches. 

Our churches are independent of one another only 
in regard to the right of exercising authority or con- 
trol. They fully recognize their fraternal relation ; 
they admit the obligation to inform one another of 
their proceedings, and to consult with, watch over, 
and admonish one another. They are moved by a 
sense of duty, and by a reciprocal attachment to one 
another and a common cause, to meet together by 
delegation or otherwise, for mutual consultation, edi- 
fication and communion. They virtually become re- 
sponsible for each other's good standing, by acknowl- 
edging that they all belong to the same spiritual 
household, their conduct in the case being accord- 
ant with their profession ; by admitting each other's 
members to occasional participation of the Lord's 
Supper ; by dismissing and recommending members 
from one church to another; and by giving assist- 
ance to each other in the maintenance of religious 
ordinances."^ 

^ Many thousands of dollars are annually expended 
through the agency of Home Missionary Societies, to 
aid the feebler churches in supporting the institutions of 
the gospel. Nearly every church, that is not able to 
sustain its own minister, and with which a minister can 
labor successfully, can receive a portion of the contri- 
butions of their brethren by applying to the missionary 
society. 



26 CONGREGATIONAL MANUAL. 

Support for our Church Government. 

in. THIS SYSTEM SUPPORTED BY SCRIPTURE AND 
REASON. 

The view above given is adhered to by our denom- 
ination not simply because it was held by an ancestry 
which the world delighteth to honor ; not because 
we discover in it any sympathy with the preferences 
of an unrenewed spirit ; neither on account of the 
popularity of its broad principles of liberality and 
democracy with a large portion of the American peo- 
ple. 

Rather, we think that the Holy Scriptures and 
enlightened reason both coincide in giving their un- 
qualified support to a system so evidently and so 
eminently adapted to magnify the authority of the Re- 
deemer, and secure the highest good of his kingdom. 

1. This system makes the church to consist of 
none but professed believers in Christ, who insist 
upon the infallibility of the Scriptures, and who are 
upon an equality in regard to power and responsibil- 
ity ; it protects the rights of all from arbitrary en- 
croachment ; it fully recognizes the power and the 
right of man to govern himself Li this we believe it 
to be in perfect accordance with the light of reason. 

2. And when we turn to the Scriptures, we do 
not find that the churches which were gathered by 
the apostles were either national or provincial ; but 



CHURCH GOVERNMENT. 27 

Evidences from the Scriptures. 

complete evidence seems to be afforded us, that 
they were purely of the congregational form. The 
bodies of believers in different places are spoken of 
as separate and complete churches ; as, the church 
at Jerusalem, the church at Corinth, and the church 
at Ephesus. We find also, that instead of speaking 
of the CHURCH in a particular province or country 
(as they would have done if they had set up any other 
than the congregational form of church polity) when 
referring to the whole body of believers in that prov- 
ince or country, the apostles always use the word in 
the plural number. They mention " the churches 
throughout all Judea and Galilee and Samaria," Acts 
9:31;" the churches of Galatia," 1 Cor. 16 : 1 ; " the 
churches of Macedonia," 2 Cor. 8 : 1 ; and " the 
churches of Asia," 1 Cor. 16: 19. 

Each of these churches, it appears, consisted of no 
more members than could assemble together con- 
veniently, for religious worship. Acts 2 : 42, 46. 14 : 
27. They likewise chose their own officers. Acts 1 : 
15—26. 6 : 1—6. 2 Cor. 8 : 19. And there can be 
no doubt that they did, with full authority, discipline 
their own members, 1 Cor. 5 : 12, the apostle having, 
in the previous verses, urged upon the Corinthians 
the duty of excommunicating offending members. — 
This power is also in the most unequivocal manner 



28 CON(xREGATIO>^AL MANUAL. 

Warrant for two Orders of Officers only. 

put into the bands of the churches by the Saviour in 
Matt. 18: 15 — 17. In these plain Scripture testimo- 
nies are involved, the great principles of Congrega- 
tionalism, i. e. in the restricted meaning of the term. 

And in having no more than tvi^o orders of church 
officers, we are equally well supported by the word 
of God. Although there were other officers, such as 
prophets, workers of miracles, and persons having 
the gift of tongues, divinely appointed for the special 
temporary exigencies of the church in the apostolic 
age ; yet it seems that the two orders which we re- 
tain, are the only permanent church officers war- 
ranted by the Scriptures ; it being evident, that elder, 
bishop, overseer, pastor and teacher, are appellations 
used to designate the same officer. Indeed, the prin- 
ciples above laid down being admitted as sound, and 
carried out in practice, w^e can have no other officers 
than ministers and. deacons; we have no duties for 
them to discharge — no place for them to occupy. 

It is likewise true, that these principles, in the na- 
ture of the case, make it impossible that there should 
be any inequalities between the ministers or the 
members of the churches, other than those w^hich 
arise from differences of age, piety, knowledge and 
moral influence. And these principles at the same 
time miavoidably deprive ecclesiastical councils of 
all power to control the churches by compulsion. 



THE NAME CONGREGATIONAL. 29 

What is properly a Congregational Church. 

Besides the evidence from Scripture and reason, 
the early history of the churches organized by the 
apostles and their followers, most undeniabl}^ shows 
that they were of the congregational form. And 
therefore we see not by what authority any other sys- 
tem of church polity ever was or can be set up by 
man. 

IV. FURTHER REMARKS UPON THE NAME CONGRE- 
GATIONAL. 

Although, as has been said, the name congrega- 
tional is strictly applicable only to our form of 
church government, and was originally adopted on 
that account; yet, it should never be supposed that' 
this is the only important feature of our denomina- 
tion. When we speak of a congregational church, 
w^e are very far from meaning merely, a church of 
the congregational ybr7?i. The churches of some oth- 
er denominations are congregational in their system 
of government ; but this does not make them congre- 
gational churches, as this name is now generally 
understood. No church is a congregational church, 
according to the commonly acceptf^d meaning of the 
name, unless it embraces and advocates that system 
OF doctrines, as w^ell as tlvat form of government, 
to which, as is well known, the congregatioualists as 
a body, have from the beginning most firmly adhered. 



30 CONGREGATIONAL MANUAL. 

Different Names. Following Chapters. 

Some congregational churches, for the sake of dis- 
tmguishmg them from other denominations, have 
taken the name of Pedohaptist, in allusion to our be- 
lief in infant baptism ; others are called Trinitarian, 
in allusion to our belief of the doctrine of the Trinity ; 
and others bear the name of Calvinistic, because we 
hold similar doctrinal \dews with that eminent writer 
and reformer, John Calvin. But the adoption of these 
names, or any other name than congregational, by 
our churches, must be of very questionable utility ; 
since it should be understood, invariably and univer- 
sally, that a body of believers calling itself a congre- 
gational church, does embrace all the characteristics 
designated by these appellations. Those churches 
that are called Pedobaptist, are also Trinitarian ; 
those that are called Trinitarian, are likewise Pedo- 
baptist; those that are known by the name of Cal- 
vinistic, are the same ; while a congregational form 
of government is one (and only one) distinguishing 
feature of them all ; and the name congregational, in 
its common meaning, comprehends all these charac- 
teristics, as well as others, to which we are as strongly 
attached. 

Having briefly glanced at the history and govern- 
ment of our churches, the following chapters will be 
occupied with a development of what we believe 



INSPIRATION. 31 

Statement of the Doctrine of Inspiration. 

upon other points. And it may be proper to state, 
that the view given of the characteristics of the de- 
nomination, is believed to be in accordance vi^ith the 
congregational constitution, as laid down by our 
fathers, and by standard writers of the present day. 



CHAPTER II. 

INSPIRATION OF THE SCRIPTURES AND CHARACTER 
OF GOD. 

I. INSPIRATION OF THE SCRIPTURES. 

We believe that the Bible is a revelation of God's 
will to man, which w^as waitten by holy men, who 
were inspired by the Holy Ghost ; and that the scrip- 
tures of the Old and New Testament constitute the 
only perfect rule of faith and practice, 2 Tim. 3 : 16, 
17. 2 Pet. 1 : 21. 

Note. The word " scripture" or " scriptures," is 
2 



32 CONGREGATIONAL MANUAL. 

Inspiration explained. Proof. 

found ill the New Testament forty-three thiies, and 
is always used with a particular application to the 
books of the Old Testament. It is the Old Testa- 
ment as well as the New, that " is given by inspira- 
tion of God, and is profitable for doctrine, for reproof, 
for correction, for instruction in righteousness." The 
Old Testament as well as the New, deserves our ven- 
eration, and demands our study. The New Testa- 
ment is a fulfillment, or a continuation and exposi- 
tion of, the Old. One throws light upon the other, 
and both are equally important to be understood. 

By the inspiration of the scriptures, we do not 
mean, that all those whose words and actions are 
recorded in the Bible were inspired when they said 
and did those things ; but merely that those who 
wrote the scriptures, and who recorded those sayings 
and doings, were so guided by God's Spirit, that they 
have given a correct account of what they profess to 
relate. 

The scriptures are proved to be the word of God, 
by their own intrinsic character; by the peculiar 
nature of the miracles of which they give an account; 
by the fulfillment of the prophecies ; by history, which 
testifies that they and the individuals who wrote them, 
existed at the time when and the places where they 
claim to have originated; by the coincidence of the 



CHARACTER OF GOD. * 33 

God's existence and attributes. Trinity. 

Mosaic history with Pagan tradition and the appear- 
ances of nature ; by the analogy of their rehgion to 
the constitution and course of nature ; and by the ex- 
perience of the christian. 

L god's existence and attributes. 

We beheve that there is one God, Deut. 6:4; that 
he is eternal, Deut. 33 : 27. Ps. 90 : 2 ; that he is im- 
mutable, Ps. 33 : 11. 102 : 27. Jas. 1 : 17 ; omni- 
present, Job 28 : 24 ; Ps. 139 : 7 — 10 ; omniscient, 
Ps. 147: 5. Acts 15: 28; omnipotent, Gen. 17: I. 
Matt. 19: 26. Rev. 19:6; infinitely holy, Lev. 19: 
2. Is. 1: 4; infinitely benevolent, Ex. 34: 6. Ps. 
145: 9; ^\-is8, Rom. 11: 33. 16: 27; just, Ps. 89: 
14. Rev. 15: 3; true, Num. 23: 19. Jer. 10: 10; 
merciful and gracious, Ex. 34 : 6. Eph. 2 : 4, 5. 

Note. Most satisfactory testimou}' in support of 
the existence and attributes of God, is derived from 
what is called the Light of Nature, as w^ell as from 
the scriptures. 

m. the trinity. 

We believe that God has in the scriptures revealed 
himself as existing in three persons, distinguished by 
the names of the Father, Son, and Holy Ghost ; and 
that the three persons possess equal divine perfec- 
tions, and claim equal divine honors, Matt. 28: 19. 
2 Cor. 13: 14 ; see also the frequent use of the plural 



34 CONGREGATIONAL MANUAL. 

Doctrine of Trinity explained. Proof. 

personal pronoun, when God speaks or is spoken of, 
as in Gen. 1 : 26, " Let us make man." 

Note. It is not to be supposed that God is one in 
the same sense in which he is three. He is one 
God, in three distinct, but not separate persons. We 
believe this doctrine because it is clearly revealed. 
No truth is more undeniably declared; and while 
the language in which it is declared is perfectly 
intelligible — while the fact that God does so exist 
is very simple, and is with the greatest simplicity 
revealed, and can be as easily believed and loved as 
any other revealed truth; yet hoiv God exists in three 
persons, is not revealed. It is one of the " secret 
things" that " belong unto the Lord our God." 

This doctrine is not, however, sustained by the 
above cited passages, alone. We hardly need to ad- 
vert to the fact, that there is but one God. Equally 
evident is it that the "Father" is in every sense a 
divine person, or being. But no less clearly do the 
scriptures declare the divinity of the "Son," than of 
the "Father;" for to the Son they ascribe divine 
names, divine attributes, divine works, and divine 
worship ; and all this may likewise be said of the 
"Holy Ghost." So that we must either admit that 
there are three divine persons in one God, or else 
that there are three Gods. The divinity of Christ, 



THE TRINITY. 35 

Divinity of Christ. Of the Holy Ghost. 

the Sou, is proved by passages euough to fill a vol- 
ume ; e. g. ascribing to liim divine names, Jno. 1:1; 
20: 28. Acts 20: 28. Rom. 9: 5. 1 Tim. 3: 16. 
Titus 1:3. 2 : 10. 3:4. Heb. 1 : 8—10. 1 Jno. 
5 : 20 ; ascribing to him divine attributes. Is. 44 : 6. 
48 : 12, 13, compared with Rev. 1 : 10, 11, 17, 18. 
MicahS: 2, and Matt. 2: 6. Heb. 13: 8. Rev. 2: 
23. Matt. 18 : 20. Jno. 10 : 18. 21 : 17. 1 Cor. ] : 
2. Rev. 1:8; ascribing to him divine works, Mark 
2: 28. Jno. 1: 3. Rom. 9: 5. Col. 1: 16, 17. 
Rev. 17: 14 — with the working of miracles, saving 
sinners, and judging the w^orld; ascribing to him 
divme worship, Jno. 5 : 22, 23. Acts 7 : 59. 2 Cor. 
12: 8, 9. Heb. 1: 6. Rev. 5: 6, and onward, with 
other passages, very numerous, that require us to be- 
lieve, trust, love, and obey him. It is understood, of 
com-se, that Clu'ist possessed two natures. He had a 
human soul and body, like other men, save the taint 
of sin; and to his human nature, his divine nature 
was mysteriously united, so as to make him " God 
manifest in the flesh." 

The divmity of the Holy Ghost is proved by very 
many passages, among which are the following : as- 
cribing to him divine names. Is. 40 : 13. Acts 5 : 3, 
4. 1 Cor. 3: 16. 2 Cor. 3:17. 6 : 16 ; ascribing 
to him divine attributes, Ps. 139 : 7. Luke 1 : 35. 
2* 



36 CONGREGATIONAL MANUAL. 

Divine Sovereignty. Its Importance. 

Jno. 14: 17. 1 Cor. 2: 9—11. Heb. 9: 14; ascri- 
bing to him divine works, such as, the conviction of 
sin, conversion and sanctification of the soul, conso- 
lation and direction of the saints, the bestowment of 
miraculous gifts, and the inspiration of the scriptures, 
Matt. 12 : 28. Acts 1 : 8. Rom. 15 : 19. 1 Cor. 12 : 
11. 1 Pet. 1:2. 3: 18. There is likewise a strik- 
ing proof of the Holy Spirit's divinity in Matt. 12 : 32. 

IV. THE SOVEREIGNTY OF GOD. 

We believe that God is the righteous Governor of 
the Universe; of which he is the Creator, Preserver, 
Proprietor and Judge ; and that he orders and con- 
trols all events for his own glory, Gen. 1:1. 45 : 7. 
Job5:6, 7, 18. 14:5. Ps. 33:11. 115:3. 135: 
6. Prov. 19:21. 21:1. Is. 14 : 24, 26, 27. 45:7. 
46: 10. Dan. 4: 34, 35. Matt. 10: 29—31. Luke 
22:22. Acts 2: 23. 4:27,28. 13:48. 15:18. 
17: 28. Rom. 8: 28—30. 9: 15—21. Eph. 1 : 11. 
Col. 1 : 17. Heb. 1:3. 

Note. The sublime truth that God is a sovereign, 
is fitted to afford rich satisfaction to every humble 
mind. It is the foundation of all that is grand and 
harmonious in the visible creation ; the source of all 
that is unerring and majestic and awful in the vast 
operations in which Jehovah is engaged ; and to it 
will at last be ascribed the stupendous and glorious 



DIVINE SOVEREIGNTY. 37 

Foreknowledge arxd Foreordination inseparable. 

results that will be adapted to fill all intelligent 
beings with amazement and admiration. 

That God is the intelligent creator and preserver 
of the universe, and that all future events, however 
important or insignificant they may be, are from eter- 
nity embraced in his all comprehending view, is the 
consentaneous belief of all well informed christians. 
And how manifestly impossible must it be to prove 
— how strange would it seem even to suggest, that 
this sentiment does not imply, and carry in insep- 
arable connection with itself, and quite compel the 
mind to admit, the truth, that all things take place 
according to the will and purposes of God, That God 
exercises, in the production of every event, and every 
contingency in all parts of the creation, that kind and 
degree of control which is implied in the doctrine of 
his infinite knowledge, and that he in the same sense 
foreordains whatever comes to pass, is all for which 
we contend. 

When rightly understood, the doctrine of the fore- 
knowledge of God places him upon the throne, and 
gives to him the sceptre of universal government. If, 
as all will allow, God has from the beginning a per- 
fect knowledge of all coming events, we ask how 
that knowledge was obtained? Did any other being, 
either superior or inferior to himself, inform him that 



38 CONGREGATIONAL MANUAL. 

The ground of Foreknowledge. Man free. 

all thiDgs will take place as they will ? It is impos- 
sible. How then ? We answer, that his determina- 
tion concerning things to come, and that alone, could 
secure the Almighty from being continually sur- 
prised and embarrassed by the occurring of events 
which he did not anticipate. His determination in 
regard to the future, is the ground of his knowledge 
of the future. If he had no will or pui-pose, in respect 
to things to come, he could not know that the sun 
would for another hour continue to pour forth its 
light; he might ardently wish to be favored by 
chance, but could not assure himself that his most 
fondly cherished expectations would not be thwarted ; 
he might strongly hope that some of the fallen race 
of man would be saved from sin and death, but could 
not enjoy the satisfaction of knowing that any would 
escape eternal despair. 

But with equal distinctness it should be under- 
stood, that we do not believe this doctrine to conflict 
at all with any just views of human freedom and 
accountability. It can no more infringe upon human, 
than the divine freedom. Of course, God has a deter- 
mination to do, what he knows he shall do ; but is Tie 
not free ? Particular predictions or statements are 
contained in the prophecies, concerning the actions 
of the Lord Jesus Clirist, and those predictions w^ere 



DIVINE SOVEREIGNTY. 39 

Means. The Doctrine useful. 

written hundreds of years before Christ came into 
the world ; but was not the divine Redeemer free ? 
And is not man free, although he does, in the exer- 
cise of his freedom, accomplish the designs of an 
all-wise creator ? 

Let it not be forgotten, likewise, that this doctrine 
does not supersede the necessity of the use of appro- 
priate means either for securing our temporal wel- 
fare, or obtaining the salvation proffered by the gospel. 
Human activity is just as important as if God had 
neither knowledge nor purpose in regard to the 
things that are future. And while it may be re- 
marked, that the belief of this doctrine is not, in the 
nature of the case, adapted to produce any injurious 
results, we will also venture the assertion, that if its 
claim to human credence were to be tested by a com- 
parison of the christian activity and efficiency of its 
adherents and opposers, the result would be alto- 
gether in favor of the former, and would exalt this 
doctrine as a part of divine truth, and as a powerful 
instrument of sanctification to man. 



40 CONGREGATIONAL MANUAL. 



CHAPTER III. 



CHARACTER AND STATE OF 3IAN. 



Doctrine stated. Happiness of Eden. 



1. MAN S PRIMITIVE CHARACTER. 

We believe that man is a rational and immortal 
being, and that he was originally created in the holy 
image of God, Gen. 1 : 27.^ Job 19: 25, 26. Eccles. 
7: 29. 2 Cor. 4: 17,18. 5: 1. 

Note. The holiness of the first human pan* was, 
during theii' continuance in their state of purity, and 
would have been for eternity, had they not sinned, the 
sure foundation and security for the most perfect and 
uninterrupted felicity. Their free and sweet com- 
munion with God and visitant angels, theii* entire 
freedom from the accusations of conscience, the lux- 
uriance and beauty of their delightfid Paradise, with 
the anticipation and promise of abmidant joy without 
an end, doubtless filled every hour with inconceivable 
pleasure ; made every breath, and every motion of 
soul and body contribute to their highest enjoyment. 

That the soul is immortal, is made satisfactorily 



STANDARD OF DUTY. 



41 



Immortality. Standard of Duty. 

evident by the scriptures, to every believer in their 
divine origin. This doctrine, however, has been very 
generally believed by those who never enjoyed the 
light of the Bible, in all ages and nations of the 
world ; and this fact is of itself an evidence of its 
truth. It is also sustained both by the existence of a 
universal consciousness of sin, and a desire for some 
kind of religion cherished alike by all men. Men are 
evidently capable of attaining to far higher degrees 
of improvement than their present advantages will 
permit ; to be dissatisfied with even the highest at- 
tainments and enjoyments of this life, and to desire 
an immortality beyond the grave where knowledge 
and happiness shall be complete, is common to all 
men of every character. And upon the supposition 
that man is not immortal, and that he had an intelli- 
gent creator, we must throw upon the Deity the 
unworthy imputation of having enkindled this noble 
flame in the human bosom, only to be extinguished 
— of having filled the mind with hopes and desires 
of the most exalted nature, all of which must be dis- 
appointed — of having given us the most glorious and 
animating visions of future felicity, which must all 
die away in eternal night ! Such an imputation can- 
not be cast upon God. 

n. THE STANDARD OF DUTY. 

We believe that our first parents in their primitive 



42 CONGREGATIONAL MANUAL. 

Law in Paradise. The Fall. 

state, were not merely required to regard the simple 
injunction to abstain from the forbidden fruit, but 
were required to keep the whole moral law, whichy 
from the very nature of things, is binding upon the 
whole intelligent creation, and whose sanctions are, 
eternal life and eternal death, Gen. 2 : 15 — 17. Ez. 
18: 4. Rom. 1: 19,20. 2: 14,15. 

Note. Adam and Eve in their primitive state 
were under the covenant of works. Had they never 
sinned, they would have been justified by their works. 
That they knew the moral law, and were required 
to fulfill it, is evident from the fact that the possession 
of a holy nature implies the possession of a knowl- 
edge of, and conformity to, that law. And besides, 
if the benighted Gentiles are able to derive from the 
light of nature such a knowledge of God and his 
law as renders them inexcusable in their sinfulness, 
(which is evident from the passages of scripture 
cited above) then much more undeniable is it, that 
the favored occupants of Eden in their native holi- 
ness, had the same law written on their hearts, and 
were perfectly conformed to it. 

IIL THE FALL OF ADAM. 

We believe that our first parents, instigated by the 
serpent, (or Satan) transgressed against their Creator 
by eating the forbidden fruit, and thus fell from their 



i 



DEPRAVITY OF MAiN'. 43 I 

1 
j 

The Fall. Total Depravity. i 

state of rectitude, and became entirely sinful in their 

disposition, and brought themselves under the con- j 
demnation of the law, Gen. 3: 1 — 24. Rom. 5: 12. 

Note. That Adam became entirely sinful in his \ 

whole nature is evident from the scripture declara- j 

tions concerning his posterity, as truly as from those j 

expressions that relate only to himself The whole ] 

law was, as it were, embodied in the prohibition of I 
the fruit of the tree of knowledge of good and evil, 

so that his regard for that prohibition was a test of ] 

his character. But when he took the forbidden fruit, | 

he broke away from his allegiance to God, and no i 

longer possessed that love which is the fulfilling of 1 
the law, and became exposed to that divine wrath 

which was denounced as the consequence and re- ] 

compense of sin. That Adam afterwards believed in | 

Christ, as a Saviour to come, is probable, though j 

upon this point there is nothing certain revealed. | 

IV. THE DEPRAVITY OF MAN. ! 

We believe that the fall of Adam was the occasion ; 
of the sinfulness of the whole human family ; that his 
whole posterity (according to the constitution of hu- ■ i 

man nature) are born in his likeness, with a nature \ 
entirely sinful, or totally depraved. Gen. 6:5. 8 : 21. 
Job 14 : 4. 15 : 14. Ps. 51 : 5. 58 : 3. Eccles. 7 : 

20. Rom. 3:10— 12. 5:12,19. 8:7,8. i 

3 i 



44 CONGREGATIONAL MANtTAL. 

Total Depravity explained. 

Note. The doctrine of the universal and entire 
depravity of man, is assailed w^ith many objections 
which themselves constitute the strongest evidence of 
its truth. Because a disposition to sin is born with 
us, human depravity is sometimes called native de- 
pravity, or original sin. Depravity consists in such an 
undue exaltation and love of self, to the entire exclu- 
sion of God from the heart, as places man in the 
attitude of rebellion against God. This expression, 
however, applies to infants only so far as it may be 
said of them that they have the corrupt nature, which 
w^ill break out into actual sin, at the commencement 
of moral agency. 

When it is said that man is by nature totally 
depraved, it is only meant, that, whatever other qual- 
ities he may possess, which can be in any sense 
properly called good, he is entirely destitute of holi- 
ness of heart ; he has no true love to God. Man has 
a conscience, which decides upon the right and wrong 
of his actions, and it is good ; he has other powers 
and qualities of mind, including natural amiableness, 
which, with his bodily powers, are likewise good ; — 
but these do not constitute holiness of heart. Men 
may and do, have all of these, while they are yet 
enemies to God. 

Neither are we to be understood to affirm, that 



UNIVERSALITY OF CONDEMNATION. 45 

Depravity proved. Man's condemnation. 

men are all equally sinful, or that they are as rebel- 
lious as they can be. In all possible degrees, and in 
every variety of manifestation, does the depravity of 
the heart make its appearance in persons of different 
ages, and in different circumstances of life. 

This doctrine is proved true by other evidences 
equally conclusive with those referred to in the scrip- 
tures. All history, and all observation proves, that, 
without exception, all men do sin as soon as either 
good or evil can be affirmed of their moral actions. 

This fact can be attributed to no other cause than 
a sinful nature. We know, too, that infants are 
often the subjects of pain and death ; but death is 
said in the scriptures, to be the consequence of de- 
pravity alone ; therefore infants, all infants, and of 
course all human beings, are depraved in their moral 
character. 

V. THE UNIVERSALITY OF CONDEMNATION. 

We believe also, that all mankind are by nature, on 
account of their own depravity, under the righteous 
condemnation of God's law, which pronounces upon 
the sinner the sentence of eternal death, Rom. 3 : 
19. 5: 18. 2 Cor. 5: 14. Gal. 3: 10. 2 Thess. 1: 
8,9. 

Note. That all men are by nature in a state of 
condemnation and ruin, is evident from the fact, 



46 CONGREGATIONAL MANUAL, 

All condemned. Salvation of Infants. 

which is so well established, that all are depraved; 
for to those only who possess a renewed nature, do 
the scriptures hold out the hope of life and salvation. 
Those scripture passages which represent Christ as 
having died for all, are also conclusive in support of 
this truth ; for it could not have been necessary that 
he should die for all, if all had not been dead, or in a 
state of guilt, and condemnation, and ruin. 

It is understood, of course, that, as they possess a 
corrupt nature like Adam in his fellen state, infants, 
as well as others, are under condemnation, as unwor- 
thy of the blessed society of heaven, and. exposed to 
death. But while this is the case, it is true that the 
scriptures give no account of a lost infant. On the 
contrary, somewhat numerous are the expressions 
which more than intimate that the blessedness of 
heaven is enjoyed by no small number who did not 
live to an age of maturity. We therefore cherish the 
belief that all who die in infancy are among those who 
were given to Christ in the Covenant of Redemption; 
and that they are, through his merits, " by the wash- 
ing of regeneration and renewing of the Holy Ghost," 
prepared for the eternal felicity of the righteous. 



ATONEMENT. 47 



CHAPTER IV. 



OPERATIONS OF GRACE. 



The object of Christ's death. 



I. THE ATONEMENT. 

We believe that Jesus Christ came into the world 
to save sinners ; that by his death on the cross he 
made an atonement for the sins of men ; and that 
through his merits, they may find eternal life. Is. 53 : 
5, ]0, 11. Jno. 3 : 16. Acts. 4: 12. Rom. 3: 25, 
26. 5: 10. 2 Cor. 5: 14, 15. Eph. 1:7. 1 Tim. 
2: 6. Heb. 2; 9, 10, 14. 9: 14, 15. 1 Pet. 3: 18. 

Note. Christ's atonement is sufficient for all men. 
He died to satisfy the demands of the law, and deliver 
men from its condemnation, when they had no power 
of doing it for themselves. The atonement, while it 
is sufficient for all, does not actually confer salvation 
upon any. It only pays the price of it, and places it 
before men for then* acceptance. Salvation is actu- 
ally obtained by those only, whose characters are 
changed by an appropriation of the merits of the cross 
to their spiritual necessities. 
3# 



48 CONGREGATIONAL MANUAL. 

Atonement explained. Offer of Salvation. 

The Son of God was the only being in the universe 
who could have made an atonement for sin ; he could 
not have done it, if he had not been an uncreated, 
underived, and independent being. It is important 
to notice, that Christ did not die to dispose God to 
shew his mercy to men ; for God is from eternity 
infinitely kind and benevolent. But he died to pro- 
vide a way in which God might consistently bestow 
salvation upon those who had broken his law. We 
may well notice, too, that it is not to be supposed 
that Christ endured sufferings the same in kind and 
quantity, as wouJd have been endured, if he had not 
died, by those who are redeemed by his atonement 
The sorrows borne by him were such as infinite wis- 
dom saw to be sufficient — an adequate ransom for 
sinners from the curse of the law. 

II. THE OFFER AND CONDITIONS OF SALVATION. 

We believe that in the gospel, salvation is freely 
offered to all; and that repentance of sin and faith in 
Christ are the conditions of reconciliation with God, 
by the performance of which men may be delivered 
from their lost state and raised to everlasting life, Is. 
55: 1,7. Mark 6: 12. ]6: 16. Luke 15: 7. 24: 
47. Jno. 3: 16. 4: 14. 20: 31. Acts 3 : 19. 10: 
43. 16: 30, 31. 17: 30. 20: 21. 26: 20. Rom. 
10 : 10. Gal. 5 : 6. Eph. 2 : 8. 



CONDITIONS OF SALVATION. 49 

Salvation offered to all. Conditions. 

Note. The offer of pardon and salvation, could 
never have been consistently made to man, if the 
atonement had not been first provided. Now that 
the atonement has been provided, salvation is sin- 
cerely offered to all men ; all men are invited to 
return to God, and receive forgiveness and life. But 
let it be remembered, that the offer of salvation is an 
offer, a proposal^ merely. It may or may not be, ac- 
companied by such a divine influence as is needful 
to render it effectual; but it is still an offer. It is 
a sincere proposal from God, of eternal life to all, 
whether it is or is not attended by such an influence ; 
and surely for such an influence no human being can 
have any claim upon God. 

Repentance implies the exercise of faith, and faith 
implies the performance of the duty of repentance, 
and the pursuit of a holy life. Repentance is that 
godly sorrow for sin, which mourns on account of 
having been guilty of it, and hates it and turns from 
it, to the love and service of God and holiness. But 
the sin of unbelief is the greatest that a sinner under 
the gospel can commit, excepting the sin against the 
Holy Ghost. Therefore, when a sinner repents, he 
turns immediately to Christ, with humble faith ; and 
it could not be said that he had repented, until he had 
done this. Faith is that exercise of the soul which 



50 COXGREGATTONAL MANUAL. 

Faith. Regeneration. 

cordially embraces Christ, and relies upon him for 
salvation. 

He who exercises faith, heartily renomices every 
evil way. He gives up all hope of being saved in his 
own strength, or upon his own merits. He falls upon 
Christ with tears of contrition, regarding him as the 
only refuge of the soul ; and receives pardon and 
eternal life as the precious purchase of the Saviour's 
blood, and the free gift of his love. The offering of 
salvation to all men upon terms so reasonable and 
practicable, is a most lovely manifestation of the 
compassion of heaven. 

III. REGENERATION. 

We believe that without that regeneration, or new 
birth, which is the effectual calling of God by his 
Holy Spirit, and which changes the affections, and 
constitutes the commencement of holiness in the soul, 
no one will embrace the Saviour, or be admitted into 
the kingdom of heaven, Ps. 110: 3. Ez. 36: 26. 
Jno. 1 : 13. 3:3, 7, 8. Rom. 8:7. 1 Cor. 2 : 14. 
2 Cor. 5: 17. Gal. 6: 15. Eph. 4: 22—24. Titus, 
3 : 5. Heb. 12 : 14. Jas. 1 : 18. 1 Jno. 3 : 14. 4:7. 
Note. Regeneration does not confer upon men 
any new physical or intellectual power. It consists 
in a radical change of the affections, and the implan- 
tation of the principle of holy love in the heart. Be- 



ELECTIO>r. 51 

Regeneration explained. Election. 

fore regeneration, men love themselves supremely, 
and are at emnity with God : after regeneration, the 
affections of the heart are placed upon God, and 
withdrawn from self. The renewed soul also ar- 
dently loves God's word, the doctrines it teaches, and 
the duties it enjoins. He also loves God's people. 
And by these inward affections, with their external 
fruits, he is to judge of his spiritual condition. 

It is evidently true that regeneration must be an 
instantaneous change of the heart. When it takes 
place, the sinner submits to God. It does not make 
the individual entirely holy ; it is only the commence- 
ment or implantation of holiness in the heart ; and 
when it is thus begun in the heart, it is carried on 
and perfected by that progressive work of the Holy 
Spirit which is called sanctification. 

IV. ELECTION. 

We believe that those who become the children of 
God, by faith, were from the beginning chosen to 
salvation through sanctification of the Spirit and be- 
lief of the truth, Matt. 20 : 23. 25 : 34. Jno. 6 : 37. 
10: 27—29. Acts 13: 48. Rom. 8: 28—30. 9: 
6—23. Eph. 1: 4, 5, 11. 2: 10. 2 Thess. 2: 13. 
2 Tim. 1:9. 1 Pet. 1 : 2. 

Note. This doctrine is sustained by experience 
and common observation, as well as by the most 



52 CONGREGATIONAL MANUAL. 

Doctrine of Election explained. 

direct testimony of the scriptures. It is also of the 
most useful tendency, although no scriptural senti- 
ment is more violently opposed by the natural heart. 
It in reality amounts to nothing more than that God 
saves men by his grace according to an eternal pur- 
pose. 

It was his determination that the blood of Christ 
should not be shed in vain : but that his Holy Spirit 
should so be sent into the world to operate upon 
men's hearts, that some (for we know nothing about 
the number) should be brought into his kingdom. — 
He is now carrying that determination into effect. 
He sends the Holy Spirit, as the wind that bloweth 
where it listeth ; the hearts of christians are moved 
to pray for the conversion of their fellow-men ; the 
truth is clothed with power to soften the hearts of 
the impenitent ; and the result is that they are con- 
verted, and all the glory belongs to God. 

When a soul is converted, no matter whether in 
answer to the prayers of christians or not, such a 
distinction is made in the bestowment of God's grace, 
as involves the idea of election ; and when christians 
pray for the outpouring of the converting influences 
of God's spirit upon particular individuals or commu- 
nities, they virtually pray that such a distinction may 
be made. 



ELECTION. 53 

Proof — God's immutableness. Objection answered. 

Not a step would ever be taken towards the con- 
version of a soul without God's grace. When that 
grace is bestowed so as to result in regeneration and 
salvation, Jehovah acts : he acts intelligently ; he 
understands the work in which he is engaged, and 
means to accomplish it. But if he has such an inten- 
tion or determination at the time, he must have had 
it the day previous, the year previous, and a thousand 
years previous, and indeed from all eternity ; for God 
forms no new designs. 

This, then, is election. It is the doctrine that God 
had an eternal purpose to convert the souls whom he 
does convert. It would seem that such a doctrine 
must be necessary to the perfection of his character. 

The common charge against the doctrine of elec- 
tion, that it makes God to choose a part of mankind 
to be lost, as well as a part to be saved, is a misrep- 
resentation. There is a sense, as no rational man 
will deny, in which God "doeth his will in the armies 
of heaven, and among the inhabitants of the earth." 
We must admit this, or else adopt the strangely in- 
consistent theory, that God is every day and every 
hour experiencing the bitterness of some new disap- 
pointment. And still there is a sense in which he at 
the same time expresses his will that there should be 
no pain and suffering, either temporal or eternal ; 



54 CONGREGATIONAL MANUAL. 

Objection to Election answered. 

and no sin, of which all other evil is the result. Now 
sin and suffering do exist, as we of a certainty know. 
They exist, while in one sense it is God's will that 
they should, and in another sense that they should 
not, desolate the earth, and fill the eternity of the 
wicked with inconceivable wretchedness. 

All sin and suffering in both worlds, are against 
God's nature and against his will in such a sense, 
that he has solemnly commanded men, and urged 
upon them all possible motives that are adapted to 
move them, to take that course in which they may 
avoid these dreadful evils. And because he permits 
these evils to come upon men — because he permits 
men to be disobedient, to sin away the day of grace 
and perish forever, shall it be said that he has elected a 
part of the human race to be damned ? The doctrine 
of election says nothing of those that are lost ; it has 
no reference to them ; it wi'ongs them not at all. — 
God has not elected any to be lost, any more than he 
has elected the sin and suffering of this life. He has 
elected that those who will be lost, shall in this life 
have the offer of salvation made to them, while they 
have the liberty to accept or reject it ; and that they 
shall, in eternity, reap the fruits of their chosen 
course. 
Let the disciple remember, 
1. That this doctrine is clearly revealed ; 



JUSTIFICATION, 55 

Doctrine of Justification stated. James and Paul. 

2. That understandingly to reject one part is virtu- 
ally to reject the whole of the Bible, and the authority 
of God ; and 

3. That it is neither disgraceful nor useless for 
him to believe and advocate what God does not 
deem disgraceful nor useless for him to reveal. 

V. JUSTIFICATION. 

We believe that justification is that act of divine 
grace by which the sinner is, for the sake of Christ, 
and upon the exercise of faith in him, pardoned and 
accepted as righteous in the sight of God, Acts 13 : 
38, 39. Rom, 3: 20, 31. 4 : 3, 9. 5: 1, 9. Gal. 2: 
16, 21. 3: 11. Eph. 1: 6, 7. Phil. 3: 9. 

Note. In connection with the above cited scrip- 
ture passages, it may be well to notice Jas. 2 : 20, 24, 
where the sentiment seems to be taught that our good 
works are accounted as meritorious in securing justi- 
fication. There is in fact no discrepancy of opinion 
between the two apostles, on this subject. Paul was 
endeavoring to show the fallacy of the idea that a 
man could merit justification by the deeds of the 
law, and that the sole ground of justification was the 
atonement and righteousness of Christ, rested on by 
faith. He taught that all had broken the law, and that, 
consequently, no one could possibly be justified by 
4 



56 CONGREGATIONAL MANUAL. 

Justification by faith — not by works. 

his own works ; for the law could justify none but 
those who had never sinned. 

He taught that Christ's blood is the only ground of 
pardon for the sinner, and of course that all the 
sinner's supposed good deeds must be accounted as 
nothing, so far as merit is concerned. But in doing 
this he did not undervalue good deeds. He did not 
say any thing to interfere with the great idea ^ that 
good works are necessary as the invariable attendants, 
and attestations of our faith. And St. James teaches 
nothing more, in saying that a man is justified by 
works and not by faith only, than that faith and works 
accompany each other, the faith to justify, and the 
works as that fruit of faith which proves the faith to 
be genuine. 

Indeed faith is the very foundation of good works. 
But no two principles could possibly be more 
opposed to one another, than justification by faith, 
and salvation by the merit of our own works. The 
more pure and ardent our faith, the more abundant 
will be our good works, and the farther shall we be 
from reckoning as meritorious any thing that we 
imagine to be good in ourselves. Our good works 
are the effect, and not the cause, of our gracious 
acceptapce with God. 



PERSEVERA^fCE. 57 

Doct. consistent with certain admitted truths. Means. 

VI. PE SEVERANCE. 

We believe that all who are really regenerated, 
w^ill, through the grace of God, persevere unto the 
end, and be saved, Ps. 37 : 23, 24. Jno. 5 : 24. 10 : 
27_^9. 14:19. Rom. 5: 10. Phil. 1:6. 2 Tim. 
2 : 19. 1 Pet. 1 : 4, 5. 

Note. The doctrine of the perseverance of the 
saints does not conflict with the admitted truths, that 
many who are christians only in appearance, fall 
away and are lost ; that real christians some- 
times fall into sin; that all real christians would 
apostatize, if they were not kept by the grace of God ; 
and that christians must use their own exertions in 
working out their salvation. 

Because the scriptures speak of what would be the 
awful consequences, if a saint should fall, we are not 
by any means to conclude from thence that any one 
will fall. The cautions against apostacy are, in part 
at least, the means by which God secures the perse- 
verance of the saints. We may truly say, that if God 
had not provided the means adapted to secure the 
saints' perseverance, and if he had not deter^ 
mined to use those means, the saints might and 
would fall and perish. But now that the means are 
provided, and God has declared his determination to 
make them effectual, we have no ground for appre^^ 



58 



CONGREGATIOJNAL MANUAL. 



No instance of falling from grace on record. 

heiiding that any who have been truly regenerated 
will be lost. 

We may properly fear lest we should be lost, as 
did the apostle, (1 Cor. 9 : 27) because we do not 
certainly know that we are real christians. And 
indeed we may well conclude that we never knew 
the Lord, if we have a disposition to rely upon our 
past experience for salvation, and then go on in sin. 
Perseverance is the only certain evidence that we 
were ever born again. 

The scriptures contain no record of an instance of 
falling from grace. But always where those are 
spoken of who had fallen away in any sense, we are 
informed that they only fell from the profession or 
appearance of religion, but not from a state of true 
grace. Of Judas, it is said, that he by transgression 
fell from "^/le ministry and apostlesMp,^^ not from a 
state of acceptance with God. And from the words 
which are added, "that he might go to his own 
place," we have evidence as strong as could in any 
case be desired, that he was one of those to whom 
Christ will at last say, " I never kneiv youP^ See also 
Jno. 6 : 64, and 1 Jno. 2: 19. 



THE FUTURE WORLD. 59 



CHAPTER V. 

THE FUTURE WORLD. 

Solemnity of Death. The Resurrection. 

I. DEATH, 

We believe that the death of the body is one of the 
consequences of sin, and that it is appointed unto all 
men once to die, Gen. 3 : 19. Job 30 : 23. Eccles. 
12 : 7. Rom. 5 : 12. Heb. 9 : 27. Jas. 4 : 14. 

Note. Death is a most solemn event to all the 
children of men. It gives back the body to its native 
earth, and introduces the soul immediately into that 
state of joy or sorrow, for which by the actions of 
this life it is prepared. It is the end of our proba- 
tion. The work of the christian, for God, for the 
world, and for himself, is then completed. Then, 
too, the impenitent soul, amidst his expiring agonies 
and terrors, completes his fearful accumulation of 
wrath against the day of wrath. 

11. THE RESURRECTION. 

We believe that at the end of the world, the bodies 
of all the dead will bd raised from the grave to an in- 
corruptible state, and will be again united to their 
souls Job, 19 : 26, 27. Jno. 5 : 28, 29. Acts 24 : 15. 

4* . 



60 CONGREGATIO>'AL MANUAL. 

Doctrine of Resurrection reasonable. The Judgment. 

1 Cor. 15 : 21, 22. Phil. 3 : 21. 1 Thess. 4 : 15—17. 

Note. With God all things are possible. If he 
could create the world at first, and give being to 
man ; if he can by his power continue to increase 
the human species ; if he can exercise that unerring 
control over his vast universe which makes his do- 
minions an unbroken scene of order and beauty and 
glory ; can he not by the same power gather up the 
scattered particles of the bodies of the dead, and again 
give to them their places ? Philosophy itself teaches 
that no particle of matter can be lost ; not one can 
escape the eye of Jehovah ; and at the last day his 
awakening voice will in the twinkling of an eye 
arouse and transform a world of corrupted bodies 
into living and immortal men ! 

In the minuter operations of nature, as well as in 
those which are vast and magnificent, God teaches us 
a lesson adapted to stimulate the faith of the chris- 
tian, and dissipate the doubts of the sceptical. The 
changes from the egg to the caterpillar, from the 
caterpillar to the chrysalis, and from the chrysalis to 
the insect, go as far in demonstrating the infinitude 
of the divine wisdom and power, as could the pre- 
dicted transmutation of the w^orld and its inhabitants 
at the last day. 

IIL THE JUDGMENT. 

We believe that when all the dead shall have been 



JUDGMENT. 61 



The Judgment a great day. Its object. 

raised, they will be gathered together before the 
judgment-seat of Christ, to be judged according to the 
deeds done here in the body, Eccles. 12 : 14. Matt. 
12:36,37. 25:31—46. Acts 17: 31. Rom. 2: 12, 
16. 14: 10, 12. 1 Cor. 4: 5. 2 Cor. 5: 10. 2 Pet. 
3: 7. Jude6. Rev. 20: 12, 13. 

Note. The judgment-day will be a great day — 
great because of its being ushered in by the glorious 
coming of the Son of God and his angels, and the 
awful display of God's power in raising the dead — 
and because of the vastnessof the multitude of beings 
that will be collected together, the numerous illustri- 
ous characters that will be present, and the immensely 
important interests, a decision upon which will then 
be made. 

The scriptures inform us that angels, as well as 
men, will be judged at the same time. It is true that 
at death, the destinies of men are fixed, and judgment 
is virtually passed upon them ; and the judgment of 
the great day is in no degree intended to afford 
information to the judge, concerning the characters 
of men, and the decisions that are to be given upon 
them. 

If, then, the inquiry were made, " What is to be the 
object of the judgment-day?" the answer would be, 
1. That a numerous class of texts represent the 



62 CONGREGATIONAL MANUAL. 

Object of the judgment. Evidence from conscience. 

judgment-day as an opportunity for the discovery of 
men's characters to one another and to the angels, as 
also to the judge ; 2. That, accordmg to another 
large class of passages of scripture, that time is ap- 
pointed for a public announcement before men and 
angels, of the decision made, or the sentence passed, 
upon all that are then assembled ; 3. Many other 
scripture declarations speak of the judgment, as a 
day for the exhibition of the righteousness of God's 
dealings with his creatures; and 4. The judgment is 
called the last day — the day in which God will bring 
to a final close, that system of things in which he is 
now engaged in this part of his universe. 

Not only from the Bible, but from men's own con- 
sciences, do we derive evidence of a judgment to 
come. Conscience forewarns men of a future day 
of retribution ; it seems to anticipate a period wiien 
the inequalities of the recompense received for moral 
actions in this life, shall be adjusted ; and it will at 
the last day approve of all the doings of the righteous 
judge. It will say to men, as they shall stand trem- 
bling with the awful realities of the judgment in 
view, that not onl}^ the Bible warned them of its com- 
ing ; but that its own voice also spoke on earth while 
the state of probation continued, and urged them to 
prepare for the great deciding day. From the justice 



FUTURE HAPPINESS. 63 

The greatness of the number that will be saved. 

of God, likewise, we draw another argument, that 
sustains the doctrine of a future day of judgment. 

IV. THE ETERNAL HAPPINESS OF THE RIGHTEOUS. 

We believe that to the saints will be awarded by 
the judge of men, an eternal residence in heaven, in 
the enjoyment of perfect bliss in the presence of God 
and of all holy beings, Ps. 16 : 11. Dan. 12 : 2. Matt. 
25:34,46. 2 Cor. 4: 17. 5:1. lThess.4: 17. IJno. 
3: 2. Rev. 5: 9, 10, 13. 7: 15—17. 22: 3. 

Note. From the language of scripture we may 
conclude, that the number of happy souls who will 
enjoy the blessedness of heaven, will far surpass all 
human attempts at computation, and probably it will 
greatly exceed the number that will be lost. The 
earth has never had a population amounting to a hun- 
dreth part of the inhabitants it is capable of sustain- 
ing. Its number of people is fast increasing ; the 
facilities for spreading the knowledge of God are 
increasing and will continue to increase ; God's pow- 
erful, converting grace is also bestowed upon men in 
an enlarged measure ; and the period is approaching, 
when, with a number of human beings upon it, per- 
haps nearly equal to the whole vast throng who have 
lived and died before, the earth shall be filled with 
the knowledge of the glory of the Lord, and itself be 
as one grand temple of praise, and as the city of God. 



64 C0>GREOATI0:^AL MANUAL. 

Sources of the happiness of the righteous. Future misery. 

And finally the myriads of men who shall inhabit the 
earth during the centuries of its bright millennial 
period, will be transferred to the courts of heaven, to 
swell the countless ranks of the redeemed, and with 
them to adore and rejoice forever. 

We are fully warranted in believing that all the 
heavenly inhabitants will be perfectly liapp\', although 
some may be capable of rising higher than others in 
their degrees of excellency and enjoyment. The 
ever-increasing knowledge of the saints in heaven 
will doubtless constitute a principal source of their 
joy. They will know even as they are now known ; 
and having feelings that harmonize with what they 
shall discover of the wonderful works and ways of 
God; having hearts to adore and praise him at every 
new development of the majesty and glory of the 
Godhead; they will perpetually enjoy the full gratifi- 
cation of the holy inclinations and aspirations of the 
soul, and will never lose their relish for the inexhausti- 
ble spiritual pleasures that come from the Infinite 
One. 

V. THE ETERNAL MISERY OF THE WICKED. 

It is also our belief, that all who die without having 
been born again, can never enter the kingdom of 
heaven, but will go into a state of eternal punishment, 
Is. 33: 14. Dan. 12: 2. Matt. 3: 12. 13: 41, 42, 



FUTURE PUNISHMENT. 65 

Reasonableness of the doctrine of endless punishment. 

25:41,46. Mark 3: 29. 16:16. 9:43,44. Luke 
16 : 22—26. Jno. 5 : 29. 7 : 36. 2 Thess. 1 : 6—10. 
Jude7. Rev. 14:11. 20:12-35. 21:8. 22:11. 

Note. There will be different degrees of punish- 
ment inflicted upon the ungodly in the future world. 
According to their deeds, are men to be judged and 
recompensed; and in the apportionment of their suf- 
ferings, the punitive justice of God will be displayed. 
And from the eternal punishment of the wicked, no 
inference can be drawn, that at all militates against 
the infinitude of the divine goodness. If, because 
God is infinitely good, we were to conclude that there 
could be no eternal punishment, we should be com- 
pelled by the same mode of reasoning, to conclude 
that the permission of any sin or suffering, in any 
part of the universe, must be inconsistent with the 
benevolence of Jehovah. 

Every humble soul is well satisfied with the deal- 
ings of God in all these respects. God has reasons 
for his conduct, which we may well believe to be 
good ; although he has not seen fit to give a full 
explanation of them to men. And to prove that there 
is no future punishment, (if it could be done,) would 
be the same as to prove that God is neither benevo- 
lent nor holy. If there be no future punishment, it 
must of course be true, that the sinful antediluvians 



66 CONGREGATIONAL MANUAL. 

Eternal punishment. Evidences. 

and the corrupt inhabitants of Sodom and Gomorrah, 
were immediately raised to the blessedness of heaven ; 
their woful cries amidst the terrors of the resistless 
flood and fiery storm, were exchanged for songs of 
joy at God's right hand ; while Noah and Lot, God's 
faithful servants, were left to toil and suffer on, in this 
wilderness world. 

And if there be no future punishment, it would be 
impossible to discover a reason why the prophets and 
apostles exposed their lives in extending to men a 
knowledge of God ; why their preaching so commonly 
excited the wrath of men ; or why, under their admo- 
nitions, men were so often alarmed, and led, with so 
much assiduity, to seek the favor of God. 

It will be noticed, on examining the texts of scrip- 
ture above referred to, that the same language is used 
in expressing the endlessness of future punishment, 
that is used to signify the endlessness of God's exist- 
ence and perfections and throne. Fully equal to the 
evidence that there is an eternal heaven, is that of 
there being an eternal hell. And this doctrine, too, 
is most clearly held forth in those passages, which 
are very numerous, which declare that the finally im- 
penitent will be forever shut out from the enjoyment 
of God ; as, in Jno. 3:3." Except a man be born 
again, he cannot see the kingdom of God." 



THE SABBATH. Q7 



CHAPTER VI. 

SABBATH AND SACRAMENTS. 

The fourth command of moral obligation. 

I. THE SABBATH. 

We believe that the command to " remember the 
Sabbath day to keep it holy," is morally, positively, 
and perpetually binding upon all men, Gen. 2 : 3. 
Ex. 20: 8—11. Is. 58: 13, 14. Jer. 17: 21, 22. 
Matt. 24: 20. Mark 2 : 27. 

Note. It is the dictate of reason, that men should 
set apart a portion of their time particularly for the 
worship of God. Therefore the duty of observing the 
Sabbath day, (as well as obeying the other commands 
of the decalogue,) is of moral obligation. It is found- 
ed in the nature of things, and seems to be binding 
upon men independently of the written command. 
In this respect the moral law, which was given on 
Mount Sinai, written upon two tables of stone, and 
carefully preserved in the ark of the Lord, was dis- 
tinguished from all those laws which are denominat- 
ed ceremonial. But inasmuch as the precise amount 
5 



68 CONGREGATIONAL MANUAL, 

Sabbath a positive institution. Change of the day. 

of time that should be kept holy, could not be well 
ascertained by the light of nature, and as God has 
distinctly revealed his v^ill in regard to it, the Sab- 
bath is also called a positive institution. It is enjoin- 
ed by a positive, or certain and plain, mandate of 
heaven. 

It is to be noticed, that the fourth command does 
not specify the day of the week that is to be kept 
holy. Its great design seems to be to claim for God 
a seventh part of our time. While the fourth com- 
mand establishes the sacredness of the Sabbath, other 
commands and scripture examples point out the pre- 
cise day which should be so regarded. Accordingly 
we find the seventh day to have been the Sabbath 
before the resurrection of Christ, and the first day 
since that event, to be hallowed as the Sabbath, or 
the Lord's day. 

The practice of the apostles, in assembling together 
on the first day of the week for the worship of God ; 
the repeated visits of Christ to them upon that day, 
and its being called the " Lord's day," by St. John, 
(Rev. 1 : 10) in addition to the evident meaning of the 
original command, furnish the most conclusive proof, 
that the day has been changed from the seventh to 
the first day of the week by the Lord of the Sabbath ; 
and that the Sabbath was not given as an institution 



BAPTISM. 69 



Sabbath perpetual. Institution of gospei baptism. 

that was to die with the types and shadows of the old 
dispensation, but was to be as lasting as the world at 
the creation of which it was established. 

If the Sabbath was to come to an end upon the 
transformation of the politj' of the church from Jew- 
ish to Christian, it would seem that the Saviour was 
ignorant of the fact. He warned the Jews to pray 
that their flight might not be upon the Sabbath daj^, 
when the event that was to occasion their dismay was 
not to take place till long after his ascension to heav- 
en. Every friend of religion and of the human race 
should jealously guard the Holy Sabbath from profa- 
nation ; staunchly advocate its claim to the world's 
reverence, and cherish it as an indispensable bulwark 
of the church, and a sacred remembrancer of God. 

II. BAPTISM. 

We believe that Baptism is a consecratory rite to 
be administered only by regularly ordained ministers 
of the gospel, in which persons are visibly set apart 
for God, by the application of water " in the name of 
the Father, and of the Son, and of the Holy Ghost," 
Matt. 28 : 19. Mark 16 : 16. Acts 2 : 38, 41. 

Note. This ordinance was instituted by Christ 
after he had completed his great work of making an 
atonement for sin, and just before he ascended to the 
" right hand of the throne of God." It is a substitute 



70 CONGREGATIONAL MANUAL. 

Meaning of the Ordinance of Baptism. 

for circumcision, and is usually i-egarded as an initia- 
tion into the visible church. It symbolically conveys 
an extensive and important meaning. We can hardly 
doubt, that in the primitive days of Christianity, be- 
fore the predicted divisions began to distract the 
church, this rite was understood to embrace the sub- 
stance of both covenant and creed ; although from 
this circumstance we have no warrant for the con- 
clusion that in these days either of these is unneces- 
sary. 

The using of water upon the person is significant 
of that inward, spiritual purity which is produced by 
the regenerating power of the Holy Ghost. When 
applied to an adult in the name of the sacred Trinity, 
(which is baptism,) the ordinance emblematically 
speaks for him, and also for the church. In it, he who 
is baptized virtually proclaims his belief that he has 
been born of the Spirit ; and this virtual declaration, 
in a sense, involves everything else that he has occa- 
sion to profess. It amounts to a profession that he is 
now giving himself up to God as an offering that has 
been cleansed by his Spirit, through the atoning 
blood of the cross — that he is a believer in the inspi- 
ration and teachings of the scriptures — that he now 
enters into covenant with the church, and promises 
in time to come to walk according to the rules of the 
kingdom of Christ. 



BAPTISM. 71 



Manner of administering the ordinance. 

In the performance of this rite also, the church is 
in a sense a party concerned, (for he who adminis- 
ters it acts for the church ;) it virtually pledges its 
christian love and fidelity to the candidate, acknow- 
ledging to him and to the world, that he who is thus 
visibly consecrated to God is cherished as one of the 
household of faith, and that he may now claim of his 
spiritual kindred all the offices of affection and kind- 
ness that christian brethren can expect from one 
another. 

In our churches this ordinance is administered 
immediately after assent is given by the candidate to 
the articles of faith. He then approaches the altar, 
and takes a position near the minister. The minister 
then sprinkles or pours water from his hand upon 
the head of the candidate, and says — (calling the can- 
didate by name) " I baptize thee in the name of the 
Father, and of the Son, and of the Holy Ghost. 
Amen." 

That the mode of baptism adopted by us and our 
fathers, is accordant with the teachings of the scrip- 
tures, we of course most sincerely believe. The 
objections sometimes made to it are much more easily 
answered than could those be which might be brought 
against any other mode. Indeed, we know of no dif- 
ficulties in the way of finding full scriptural authori- 
se 



72 CONGREGATIOJfAL MANUAL. 

Mode of Baptism. Objections obviated. 

ty for this mode,"that need to perplex the conscien- 
tious mind. For instance, if it be said that the 
Saviour came up " out of " the water, and the eunuch 
went down "into" the water, it may be remarked, 
that the original words here translated into and out of, 
are as commonly and with quite as much propriety, 
translated to and from; as, "from the wrath to come,'* 
Matt. 3:7; and, " unto the lost sheep," Matt. 15 : 24. 

And if it be said that John the Baptist baptized " in" 
Jordan, we suggest that the original word here trans- 
lated in, is in the New Testament translated either orf, 
by or ivith, hundreds of times, including some in 
which this very ordinance is spoken of; as, "John 
truly baptized with water." If John baptized where 
there was "much water," it was not because mv^h 
was required for the ceremony of baptism, but be- 
cause water was wanted for the same purpose that 
Hezekiah knew it would be w^anted by the Assyrian 
army that came to invade Judea, (2 Chron. 32 : 3, 4 ;) 
in other words, for the accommodation of the thou- 
sands that resorted thither on that occasion. 

As allusion has been made to the Saviour's baptism, 
it may be proper here to remark, that we are entirely 
destitute of evidence, that that was intended as a 
pattern for the baptism of the gospel dispensation. 
The reason for his submission to this ordinance is. 



BAPTISM. 73 

Objections. The Saviour's Baptism. '' Buried," &c. 

distinctly given — " for thus it becometh us to fulfil all 
righteousness." This declaration is completely sub- 
versive of the idea, that in being baptized the Saviour 
was merely setting an example for the imitation of 
his followers. By all lighteousness must be meant, 
the requirements of the ceremonial law, which were 
previously in force, and were to remain in force, in 
the very nature of the case, until his death. Christ 
was then just entering upon his public services as a 
minister of the law, and as a peculiar, mediatorial 
High Priest. He was initiated into the priestly office 
by baptism under the requisition of the same law 
.according to which he in other respects always most 
scrupulously governed himself, eating the passover, 
.&c. John's baptism was not gospel baptism. Al- 
lowing that it was, would compel us to believe 
(among other things involving great absurdity,) that 
although he baptized all the thousands of " the land 
of Judea, and they of Jerusalem," as christians, yet 
almost none of them were ever afterwards heard of 
as the disciples of Christ. 

We also regard the stress which is sometimes laid 
upon the phrase, " buried with him in baptism," Col. 
2 : 12, as altogether out of place. This expression 
stands antithetically opposed to rising " through the 
faith of the operation of God," i. e. a spiritual rising- 



74 CO>GREGATIO>'AL MA>UAL. 

Mode of baptism. Meaning of baptizo. 

It therefore refers to spiritual baptism, without any 
allusion whatever to water baptism. In spiritual bap- 
tism, or regeneration, we spiritually die ; are " crucified 
with Christ." But if this expression did mean that 
we are by water baptism buried with Christ, it could 
only be understood as teaching that water baptism 
(that, and not the mode of applying the water) signifies 
spiritual burial or death to sin. It is true, that bap- 
tism with water is significant of that renovation of 
heart by the Holy Ghost, which, in one sense, con- 
sists in dying unto sin and the world. And again, 
even if it were proved, that the mode of performing 
the outward ceremony must correspond to the mode 
of interring a dead body, still the argument is wholly 
in our favor. In our baptisms, we pour water upon 
the body, just as we pour earth upon the dead, and 
this, as we shall soon show, is the mode in which 
spiritual baptism is performed by the Holy Ghost. 
We do not plunge the person into the water, thus 
removing it, that he may be overwhelmed in it ; no 
one ever saw a dead body plunged into the earth, 
the earth being removed by the act ; neither is a 
person plunged into the influences of the Holy Spirit. 
One argument in favor of the validity of our mode 
of baptism, is drawn from the meaning of the word 
Baptizo, in the original language of the New Testa- 



Argument from the meaning of the Ordinance. 

merit. It is a derivative of Bapto, and is, in the 
nature of the case, of a different meaning. Bapto 
signifies exchisively to dip or to plunge. Baptizo, the 
derivative, means something less, i. e. to pour or to 
spRi^^KLE, as well as to immerse, according to the 
testimony of thousands of men of whom the w^orld 
was not worthy, and whose attainments in learning- 
would not suffer if compared with those of the orna- 
ments of any age or nation. 

That our practice in relation to the mode of apply- 
ing water in baptism is scriptural, also most strongly 
appears from what has been said of the meaning of 
the ordinance. And let it not be supposed, that 
authority is wanting, for the assertions that have been 
made. Unanimously do all christians affirm, that 
regeneration is the work of the Holy Ghost; and 
that it is not only essential to church-membership 
on earth, but also indispensable to an admittance to 
heaven. But that operation of the Holy Ghost which 
is called regeneration, is denominated the " baptism 
of the Holy Ghost;" and most certainly water bap- 
tism is meant to signify spiritual baptism, or the 
baptism of the Holy Ghost. Says John the Baptist, 
"I indeed have baptized you with water ; but he shall 
baptize you with the Holy Ghost," Mark 1 : 8. Says 
the Saviour, " Except a man be born of water and 



76 CONGREGATIONAL MANUAL. 

Manner of spiritual baptism. Blood of sprinkling. 

of the Spirit, he cannot enter into the kingdom of 
God," Jno. 3 : 5. Says Paul, " By one Spirit are we 
all baptized into one body," 1 Cor. 12 : 13. The Sa- 
viour before his ascension promised the apostles that 
they should " be baptized with the Holy Ghost not 
many days hence," Acts 1 : 5 ; which was fulfilled on 
the day of Pentecost, Acts 2: 1 — 4. 

Now the important question arises, In what man- 
ner is the baptism of the Holy Ghost performed.^ Is 
it not in the same manner in which we baptize with 
water ? Let the scriptures answer. In the predic- 
tions of the enlargement of the church in gospel 
times, the prophets use this language. "He shall 
come down upon you like rain upon the mown grass," 
Ps. 72: 6; "I will pour my Spirit," Is. 44: 3; "So 
shall he sprinkle many nations," Is. 52 : 15 ; "I will 
pour out my Spirit," Pro v. ] : 23. Joel 2 : 28 ; " Then 
will I sprinkle clean water upon you," Ez. 36 : 25. 
To the same purpose, we find that the Spirit was 
poured out upon the disciples on the day of Pente- 
cost, in fulfillment of the prophecy of Joel, Acts 2: 
1 — 4, 17 ; and we should bear in mind that it is the 
sound, not the spirit, that is said to have filled the 
house. Peter says, " the Holy Ghost fell on them, as 
at the beginning," Acts IJ : 15, 16. 

The circumstance that Christ's blood is called "the 



ABRAHAMIC COVENANT. 77 

Various sources of evidence. Infant baptism. 

blood of sprinkling,^' Heb. 12 : 24 ; 1 Pet. 1 : 2, that 
blood being the meritorious cause of the sinner's 
regeneration and salvation ; by w^hich he himself was 
baptized ; and the cleansing powder of w^hich was pre- 
figured under the old dispensation by numerous typi- 
cal cleansings of sprinkled blood, constitutes another 
argument, proving that our mode of baptism is ac- 
cording to the will of God. And the impracticable- 
ness of any other mode in all the varieties of climate ; 
the impossibility of baptizing the sick and infirm in 
any other way ; the circumstances that attended the 
baptisms recorded in the New Testament, which for- 
bid the belief that any other mode was practised ; the 
history of the church ; and many other things, which 
cannot be mentioned without going beyond the limits 
prescribed for this work, show fairly and conclusively, 
as we think, that our fathers did not err, but truly and 
devoutly obeyed the command of Christ, in bapti- 
zing with water and not under water; and that we 
have the approbation of heaven in adopting the same 
mode of performing this interesting, emblematical 
rite. 

in. PERPETUITY or THE ABRAHAMIC COVENANT. 

We believe that God made with Abraham an ever- 
lasting Covenant ; that it is essentially the same with 
the Covenant of Grace, of which Christ is the media- 



78 CONGREGATIONAL MANUAL. 

Manner of administering Infant Baptism. 

tor and surety ; and that under that covenant, the 
children of behevers are to be admitted to the ordi- 
nance of baptism, which is now (as was formerly cir- 
cumcision,) the sign of the circumcision or regenera- 
tion of the heart, Gen. 17 : 1—27. Jer.30: 20. Matt.. 
28:19. Luke 1:55. 18:16. Acts 2: 38,39. 16: 

15, 33. Rom. 4: 11—16. 11: 13— 24. 1 Cor. 1: 

16. 7:14. Gal. 3: 7,9,14— 16, 28, 29. 

Note. The administration of the ordinance of 
Infant Baptism is one of the most solemn exercises 
of the house of God. It commonly takes place in the 
afternoon of the Sabbath. After the singing of the 
first hymn, the minister announces to the congrega- 
tion that the ordinance will then be attended to, ancS 
the parents with the child or children to be baptized^ 
step into the aisle in front of the altar. The minister 
then descends from the pulpit, and offers a prayer 
with special reference to the ordinance that is to be 
performed. The child is then taken into the arms of 
the father, by whom he is held while the rite is ad- 
ministered in the same manner as in the case of an 
adult. The parents then return to their seats with 
their consecrated offspring, and the minister to the- 
pulpit, when the congregation again unite in prayer. 
The children of believers are entitled to the ordi-^ 
nance of baptism for the same reason that they were 



ABRAHAMIC COVENANT. 79 

Ab. covenant everlasting — same with covenant of grace. 

formerly entitled to circumcision. The Abrahamic 
covenant imposes upon the believing parent the obli- 
gation to see that the ordinance is administered to 
the child, and confers upon the child the privilege of 
receiving it. 

The Abrahamic covenant is an everlasting cove-' 
nant. This is about the same as to say, that the 
church on earth is one and the same in every age, 
professing essentially the same faith, and having the 
same God and Saviour. 

Man was originally placed under the covenant of 
works; now he is under the covenant of grace ; i. e. 
since sin entered the world, making it impossible for 
men to obtain the favor of God unless it be bestowed 
as a mere favor, or as an act of grace, God bestows that 
grace, offering them salvation through the death of 
his Son. The covenant of grace and the covenant 
made with Abraham, then, are the same. The former 
bears the same relation to the latter, (so to speak) that 
the upper end of a stream bears to the lower. The 
Abrahamic covenant and its fulfillment is a continu- 
ation of the great work of grace which was begun in 
Paradise. It is a part of the execution of the plan of 
redemption. By it Abraham was constituted, in a 
sense, the head of the church ; " the father of the 
faithful." By it the church was visibly embodied, 
6 



80 CONGREGATIONAL MANUAL. 

Original seal of the Abrahamic covenant. 

distinguished, and separated from the world: and all 
the friends of God to the end of time, are " Abraham's 
seed and heu's according to the promise" made to 
their spiritual father ; and of course believers in every 
age, both before and after Christ, are to be accounted 
as members of the same church, and the mutual pos- 
sessors of the same faith, the same hope, and the same 
salvation. Innumerable testimonials from the scrip- 
tures might be produced, most convincingly exhibit- 
ing the truth of what is here affirmed. 

The covenant made with Abraham is altogether 
different from the national covenant made at Sinai 
with the childi'en of Israel. To that (the Sinai cove* 
nant) allusion is made, when a "new covenant" is 
spoken of either m the Old or New Testament. The 
possession of the land of Canaan by Israel, and all 
the advantages bestowed on that nation, were includ- 
ed in the promise made to Abraham. But the great, 
distinguishing promise of the Abrahamic covenant 
was, that God would be a God to Abraham and his 
SEED. His spiritual seed are "in Christ," and will 
finally be gathered mto heaven, of which Canaan was 
a type. 

Now of the covenant made with Abraham, circum- 
cision was the originally appointed seal. It was also 
the sign of that renovation of heart which that cove- 



ABRAHAMIC COVE^"ANT. 81 

Baptism a substitute for circumcision. 

nant through God's grace was intended to secure. 
Ch'cumcision was not a part of what is called the 
ceremonial law, but was meant to signify that change 
of heart by the Holy Ghost which w^as just as neces- 
sary before as since Christ died. It was to be ap- 
plied to Abraham's natural seed, as a means of their 
becoming his spiritual seed ; and when thus applied, 
amounted to a promise on the part of the parent, to 
train up the child for the Lord. It was a consecra- 
tion of the child to the Lord. 

Baptism, as before stated, we believe to be a sub- 
stitute for circumcision ; and is of course to be admin- 
istered to believers and their children. 

One suggestion in regard to the grounds of our 
belief is, that baptism must be the substitute for cir- 
cumcision, or there is none. Baptism must now be 
the seal of the covenant made with Abraham, or it 
has no seal. 

Again, the fact that baptism and circumcision have 
the same meaning, is another argument showing that 
the former is a substitute for the latter, and is to be 
applied to the same subjects. The one was a " seal 
of the righteousness of faith," and so is the other. 

And in support of the same idea, it may be men- 
tioned, that baptism w^as instituted, as the seal or 
mark of the members of Christ's kingdom, at the very 



■C>4 COJS^GREGATIOIVAL MANUAL. 

'' Go — teach all nations." Proselyte Baptism. 

time when, by divine direction, the rite of circumcis- 
ion was put out of use. 

That mider the covenant made with " Abraham 
and his seed forever," baptism is to be administered 
to the children of believers, is also evident from the 
form of the command, "Go .... teach all nations, 
baptizing them." As the apostles well knew that 
the Abrahamic covenant was still in force — as the 
Saviour had declared in their presence in regard to 
little children, " of such is the kingdom of heaven," 
could the apostles have avoided understanding this 
command as enjoining the baptism of the children of 
believers ? It is no objection to this view of the sub- 
ject, that the " nations" are to be taught before bap- 
tism. Of course the benighted Gentile parents were 
to be taught before either they or their children could 
be baptized. But of the command " teach all na- 
tions," a well authorized translation is, " disciple, (or 
make disciples of) all nations ;" and infants, as well as 
adults, compose a part of all nations, and may be the 
disciples of Christ. 

But this argument is rendered conclusive beyond 
all reasonable objection, by one other considera- 
tion. When the apostles received the command 
to baptize all nations, they were going abroad 
into all the world, to proselyte men to the chris- 
tian religion. The christian religion and the 



ABRAHAMIC COVENANT. 83 

Command for infant baptism. Household baptism. 

Jewish were the same, only differing in things alto- 
gether external. Now the work of converting men 
to the true religion had been to some extent going on 
from the time that the covenant was made with Abra- 
ham. And what, for a long time out of the remem- 
brance of the apostles, had been the manner of 
receiving Gentiles into the church ? They were bap- 
tized, as well as circumcised, they and their chil- 
dren. Knowing this, and knowing that the Saviour 
knew it, we may well ask, would the apostles have 
dared to omit the baptism of the children of believers, 
after they had been commanded to baptize all nations ? 
We believe not. 

These circumstances all considered, we believe 
that the absence of any other command to baptize 
infants, constitutes not a shadow of an objection to 
the practice. Allowing that the dedication of infants 
is according to the will of God, as exhibited in his 
covenant with Abraham, there is no place where any 
further command enjoining the practice, could be 
properly introduced among the instructions of the 
gospel. On the other hand, if it had been the inten- 
tion of the Saviour that infant consecration should 
cease to be practised, he certainly would have left us 
a solemn and unequivocal prohibition. 

And when we remember that Lydia, "and her 
6* 



84 COr^&REGATIOXAL MANUAL* 

Various arguments for Infant Baptism. Lord's Supper. 

household," the Philippian jailer " and all his," and 
" the household of Stephanus," were baptized by in- 
spired apostles, and that in all history there is no 
intimation that the practice of infant baptism origina- 
ted subsequently to the apostolic age ; when we re- 
member that the practice was universal in the church 
so early after the apostles left the w^orld that it could 
not possibly have been a human invention ; and when 
we also bear in mind that this ordinance has been 
blessed of heaven to the production of the most ex- 
tensive good effects, we cannot but avow the consci- 
entious belief that the evidence in its favor is over- 
whelmingly abundant ; and we are constrained to 
give praise to the benignant Father of Grace for 
graiiiting us the endeared privilege of consecrating 
our offspring to Him in his holy and everlasting 
covenant. 

IV. THE lord's supper. 

We believe the Lord's Supper to be a holy sacra- 
ment of the New Testament, commemorative of the 
sufferings and death of Christ, which all true believ- 
ers are bound to celebrate, and of which they alone 
can lawfully partake. Matt. 26: 26—28. Luke 22: 
19. 1 Cor. 11 : 23—25. 

Note. It is doubtless the meaning of Christ's com- 
mand that this ordinance should be celebrated in 



lord's supper. 8I» 



Manner of celebrating the ordinance. 

public, and without reference to his example as res- 
pects the posture of the body or the hour of the day. 
The frequency, also, with which it is to be attended 
to, is left to the decision of his followers, whose cir- 
cumstances are various in different places and at 
different times. 

In this ordinance, bread and wine are the emble- 
matical elements used. The first exercise is the offer- 
ing of prayer, imploring the divine blessing upon the 
bread. The minister then presents the bread (which 
is significant of the Saviour's broken body) to the 
communicants through the hands of the deacons. 
Another prayer is then offered in imitation of the 
Saviour, who " gave thanks" as he took the cup, after 
which the wine (w^hich is significant of the blood of 
Christ shed on the cross) is passed round, each com- 
municant being expected to partake of it, as in the 
case of the bread, ^Yith a devout recollection of the 
dying love of the Redeemer. These exercises are 
interspersed with remarks by the minister suited to 
the solemn and delightful occasion, and ai*e closed 
wdth the singing of a hymn and the benediction. 

When christian brethren celebrate the Lord's Sup- 
per, they place before the world a memorial of what 
Christ has done for the salvation of sinners ; they are 
themselves also reminded of their indebtedness to hia 



86 CO>'GREGATIONAL MANUAL. 

Preparatory lecture. Terms of communion. 

infinite compassion. They likewise commune with 
one another, and with him by whose love they are 
saved, and renewedly avow their allegiance to him as 
their Prophet, Priest and King. 

The true friends of Christ find great delight in at- 
tending upon this ordinance, and thus obeying the 
last, the dying command of their Lord. And so im- 
portant did our fathers regard this ordinance, to the 
comfort and spiritual improvement of the believer, 
that they adopted the practice of having what is call- 
ed the " preparatory lecture," which is a meeting 
especially designed to secure preparation of heart for 
this important service. This practice is continued 
in our churches, and should be regarded by all who 
go to the table of the Lord. 

V. TERMS OF COMMUNION. 

We believe that the members of evangelical 
churches of every name, who are in good and regular 
standing, ought to be admitted to the sacrament of 
the Lord's Supper, Jno. 17 : 20, 21. Rom. 12 : 4, 5. 
14 : 1_13. 15 : 7. 1 Cor. 12 : 13, 27. 

Note. Evangelical churches are those which be- 
lieve and advocate the great doctrines of regeneration 
by the Holy Ghost, and salvation through the atoning 
merits of Christ. In this respect, our practice is in 
jBtrict accordance with our belief. We regard the 



THE CHURCH. 87 

The duty of forming churches and uniting with them. 

communion table as the Lord's table, and we dare 
not exclude from it any who have entered into cove- 
nant with his people, and who give credible evidence 
of having been born of the Spirit. 



CHAPTER VTl. 

THE CHURCH ITS OFFICERS AND DISCIPLINE. 

I. THE DUTY OF FORMING CHURCHES. 

It is our belief that it is the duty of Christ's follow- 
ers to unite together, forming themselves into church- 
es, after the gospel order ; and that no believer is at 
liberty to omit connecting himself with the visible 
body of Christ, Matt. 10 : 32, 33. 28 : 19. Mark 16 : 
16. 2 Cor. 6 : 17. 

Note. Christians form themselves into a church 
when they enter into covenant with one another to 



88 CO.\GREGATIONAL MANUAL. 

Proof of the duty of forming churches. 

walk according to the commands of Christ. When 
they do this, they make what is called a profession of 
religion. If we could prove that this is a privilege 
merely, it would be sufficient to satisfy all conscien- 
tious and enlightened christians, and induce them to 
become connected with the people of God. But that 
it is a duty to enter into the church relation, is evident 
from several considerations : 

1. From the nature of man, as a social and relig- 
ious being. 

2. From the fact that becoming connected with 
the visible church, is the only way to make that pub- 
lic profession of our faith in Christ, which the gospel 
requires. 

3. Without the church relation, the ordinances of 
the gospel could not be properly administered nor 
enjoyed. 

4. The christian needs the advantages of the 
church relation, for the assistance of his growth in 
grace. 

5. Without this relation, christians could not labor 
efficiently for the conversion of the world. 

6. The fact that the apostles established churches 
in different places, constitutes a clear proof of this 
duty. The explanations which the apostles, in their 
epistles, gave of the duties devolving upon the mem- 



THE CHURCH. 



Qualifications of mems. Manner of gathering churches. 

bers of those churches, conclusively show that, whe- 
ther they had, or had not any thing in the form of a 
written covenant, yet the same obligations which are 
recognized by written covenants, were understood to 
be binding upon them. 

Of course if it be the duty of any part or any num- 
ber of christians to form a churchy it follows that every 
individual believer is bound to take upon him the cove- 
nant of the Lord. 

n. QUALIFICATIONS OF CHURCH MEMBERS. 

We believe that a church should consist only of 
professing christians — those who profess to have been 
born again, to have repented of sin and separated 
themselves from the world, and who hope for salva- 
tion only through the merits of a crucified Redeemer, 
Acts 2 : 41, 42, 44, 46. Rom. 10 : 8—10. 1 Cor. 1 : 2. 
2 Cor. 6: 17. 1 Thess, 1 : 1. 

in. MANNER OF GATHERING CHURCHES. 

The organization of a church is a step which 
should not be taken without much caution, and due 
consultation with those whose judgment in the case 
can be well relied upon. Whenever a decision has 
been made upon the expediency of such a movement, 
the first thing to be done is to have the articles of 
faith and covenant by which the church is to be bound 
together, drawn up and agreed upon by those who 



90 CONGREGATIONAL MANUAL. 

Manner of gathering churches. 

propose to become members. The next thing is, to 
^x upon a time and place for the assembling of the 
council and the formation of the church. 

Then, by what is called a Letter Missive, some of 
the neighboring churches are requested to be present, 
by their pastors and delegates, to assist (if they shall 
judge it to be expedient) in the organization of the 
proposed church. The Letter Missive states some of 
the more important circumstances of the case : the 
number of persons expected to constitute the church, 
the churches that have been invited to aid in forming 
it, the time and place of the meeting of the council, 
and of the public services of the day. 

When the day arrives^ and the members of the 
council have come together, (the persons desirous of 
being formed into a church being present) they are 
called to order by one of their number, who reads 
the Letter Missive, as an explanation of the object of 
the meeting. The business then proceeds by choos- 
ing a moderator and a scribe, and the offering of 
prayer for the divine assistance in the performance 
of the duties that are to follow. 

The whole subject of going forward in the accom- 
plishment of the purpose for which the council has 
been called, is then deliberately considered ; all de- 
•ired information in relation to the number and cir- 



GATH^:RI^G churches. 91 

Exercises at the formation of a church. 

cumstances of the candidates for membership in the 
new church, is presented ; and the articles of faith 
and covenant, and the letters of dismission and re- 
commendation of such as belong to other churches (if 
there be any,) are examined. 

If the council decide upon going forward, arrange- 
ments are then made for the public exercises ; and 
at the time appointed, all concerned proceed to the 
house of God, (as is usually the case,) where the sol- 
emn transaction is to take place. 

The public services are usually in the following 
order ; — 1. Reading of the doings of the council ; 2. 
Invocation ; 3. Reading of the Scriptures ; 4. Sing- 
ing; 5. Prayer; 6. Singing; 7. Sermon; 8. Read- 
ing of the articles of faith, and giving assent to them 
by the persons about being formed into a church, 
(who at this time are standing up together;) 9. Ad- 
ministration of the rite of baptism to those who have 
never received it ; 10. Reading and acknowledg- 
ment of the covenant; 11. Consecrating prayer; 
12. Fellowship of the churches ; 13. Singing ; 14, 
Prayer ; 15. Benediction. 

The persons who in these exercises have associated 
themselves together, are thus constituted a church, 
possessing all the powers and privileges of a church 
of Christ. 

7 



92 CONGREGATIO>"AL MANUAL. 

Church officers. Ordination. Installation, 

IV. OFFICERS OF THE CHURCH. 

Ministers and deacons are the only two orders of 
church officers recognized by our churches. In the 
primitive age of Christianity there were other orders 
of officers in the church, which were instituted to 
meet the exigencies then existing, but which have 
not since been called for. We believe that the titles 
pastor, teacher, overseer, bishop and elder, all apply 
to the same officer, whom we more commonly call a 
minister or pastor. 

Both pastors and deacons are chosen by vote of the 
church, although when a pastor has been elected by 
the church, the concurrence of the society is obtained, 
and the church and society unite in extending to him 
the call to settle with them in the ministry. 

The pastor is introduced into his sacred office by 
ordination, i. e. by prayer and imposition of hands. 
This service is performed by reguiarl}^ ordained min- 
isters, who, with delegates from the churches, are 
called together as a council, to advise and assist in 
the important business. 

Installation differs from ordination only in the 
omission of the imposition of hands. Installation 
makes an individua,! pastor of a church who has pre- 
viously been ordained^ In some cases, men are or- 
dained without being placed over any particidai- 



CHURCH OFFICERS. 93 

Duties of a pastor. Duties of a deacon. 

church ; they are then ministers at large, or evange- 
lists. 

The duties of a pastor are, to preach the gospel 
and lead in the devotions of the sanctuary ; to admin- 
ister baptism and the Lord's Supper ; to visit the peo- 
ple of his charge and especially the sick, and instruct, 
watch over, comfort and exhort them ; to conduct 
religious exercises at funerals and perform marriage 
ceremonies ; to act as moderator of the church at its 
meetings for business ; to be always an example of 
godliness, and give himself wholly to the work of 
saving souls. 

Congregationiilists are unanimous in the belief that, 
on the principle that "the laborer is worthy of his 
hire," ministers should be cheerfully supported by 
those who enjoy their labors. 

Deacons are also set apart by prayer and the impo- 
sition of hands, although this practice is not universal. 
This service may be performed by any regularly 
ordained minister. 

The duties of a deacon are, to take charge of the 
pecuniary concerns of the church, receive contribu- 
tions and distribute such collections as may be taken 
for the benefit of suffering members ; to keep the 
communion furniture and other property belonging 
to the church, procure the bread and wine and pre- 



94 CONGREGATIONAL MANUAL. 

Admission of members. Preparatory steps. 

pare the table for the Lord's Supper, and to extend 
the elements to the communicants ; to act as moder- 
ator of the church at its meetings for business in the 
absence of the pastor, and also in his absence to take 
the direction of such religious meetings as are held; 
to give private instruction to the inquiring, and so far 
as possible to render assistance to the pastor in pro- 
moting* the general interests of Christ's kingdom. 

V. CHURCH COVENANT AND MANNER OF RECEIVING 
MEMBERS. 

The desire of the individuals wishing to become 
connected with the church, is usually in some way 
made known to the pastor. A meeting is then ap- 
pointed, sometimes of a committee for that purpqse 
and sometimes of the whole church, if there be no 
stated meeting at which it can be conveniently attend- 
ed to, for the examination of the candidates for 
admission. 

At this meeting they relate their religious experi- 
ence, and answer such questions as may be put to 
them. If they give satisfactory evidence that they are 
suitable persons for church membership, a vote is 
then passed that they be accepted as candidates. 
Upon the next Sabbath, which is generally two weeks 
previous to the celebration of the Lord's Supper, the 



ADMISSION OF MEMBERS. 95 

Propounding. Ceremony of admission. Covenant. 

persons so examined, are publicly propounded for 
admission to the church. 

They then have two weeks in which to make prep- 
aration by prayer and fasting, and by a renewed con- 
secration of themselves to God in secret, for taking 
the vows of the Lord upon them before the world ; 
and both the church and the world are thus afforded 
an opportunity for making objections to their being 
admitted to the communion of God's people. 

When the day appointed arrives, usually after the 
ordinary exercises of the forenoon, or afternoon as it 
may be, the candidates for admission are called upon 
to present themselves before the congregation. A 
prayer is then offered, with special reference to the 
solemn exercises in which they are about to engage. 
They now listen to the articles offaith,^ to which they 
give their assent. The ordinance of baptism is next 
administered to such as have not been baptized in 
infancy. The candidates then take upon themselves 
the church-covenant, which is addressed to them, in 
substance as follows : — 

" Acknowledging your infinite obligations to be the 



* The articles of faith embrace the substance of our 
doctrinal belief, as expressed in the 2d, 3d, 4th, 5th and 
6th chapters of this work. 

7* 



96 CONGREGATIONAL MANUAL. 



Church covenant. 

Lord's, you now profess your desire, in sincerity of 
he'art, and with a deep sense of your iin worthiness, to 
lay hold on his holy and everlasting covenant. You 
give up yourselves to God the Father, as your God, 
your Father, and your everlasting Portion. You give 
up yourselves to the blessed Jesus, the Redeemer 
and Head of the church, as your Prophet, Priest and 
King, and rely upon him alone for salvation. You 
give up yourselves to the Holy Spirit, and rely upon 
him for sanctification and guidance and comfort. 
Depending on divine grace for assistance, you hereby 
solemnly bind yourselves to glorify God, by a faithful 
discharge of the duties of sobriety, righteousness and 
godliness, and by a diligent observance of all his com- 
mandments and ordinances. You particularly en- 
gage to walk with this church of Christ, faithfully 
attending upon the public worship of God, the sacra- 
ments of the New Testament, the discipline of his 
kingdom, and all its sacred institutions, and watch- 
fully avoiding whatever is contrary to purity, peace 
and love, as becomes the followers of the meek and 
lowly Jesus. 

Thus you promise." 

Upon their giving assent, the minister again ad- 
dresses them thus : — 

^' I then declare you to be members of this church, 



ADMISSION OF MEMBERS. 97 

Close of the exercise. Removal of relation. 

entitled to its ordinances and privileges, its commun- 
ion and fellowship, its watch and care."* 

Then, (the members of the chmxh rising,) he adds, 
" And we, the members of the church, do promise to 
watch over you with christian affection and tender- 
ness, ever treating you in love as members of Christ's 
body, imploring of the Great Shepherd of Israel, our 
Lord and Redeemer, that both you and we may have 
wisdom and grace to be faithful in this covenant, and 
to glorify him with that holiness which becomes his 
house, and which is due to his name forever. Amen." 

The individuals thus received to the church then 
resume their usual places in the house, and the inter- 
esting scene is concluded with solemn prayer. The 
sacrament of the Lord's Supper follows, and with 
emotions of delight and deep humility of heart, they 
for the first time put their hand to the emblems of 
the dying love of their Lord. 

It is always to be understood, that the church- 
covenant virtually embraces the promise that we will, 
if we remove to another place, remove our relation 



* Sometimes the right hand of fellowship is here 
given, when it is added to the above, " And as a token 
of this cordial welcome into the body of Christ, I give 
you this right hand," or words to that effect. 



98 COJs^GREGATIONAL MANUAL. 

Certificate of membership. Church discipline. 

to the congregational church, if there be one, in that 
place. It is, however, frequently the case, that mem- 
bers of churches remove from their usual places of 
residence for a limited time, perhaps a few months. 
Then it is not expected that they will remove from 
the churches to which they belong. But still it is 
expected that they will feel the same interest in the 
churches of their own denomination in other places, 
when within their bounds, as they do in the churches 
to which they belong. They should also, when leav- 
ing home for a limited time, take with them a certifi- 
cate of their good and regular standing, from the 
pastor or clerk of the chiu'ch. 

VI. CHURCH DISCIPLINE. 

It is a well-settled principle in our denomination, 
that the constant and faithful maintenance of church 
discipline is of great importance to the welfare of true 
religion. Hence we could hardly reckon as belong- 
ing to our body, a church that should cast off the obli- 
gation to carry into operation the Saviour's directions 
in Matt. 18: 15 — 18. These directions, we admit, 
relate chiefly to offences of a more private nature ; 
but still we see not how they can be properly disre- 
garded in any case whatever. They involve several 
important rules, which may be laid down thus : — 



CHURCH DISCIPLINE. 99 

Rules. 

1. When a member of the church has offended, he 
ought to repent, and make confession just as publicly 
as he has offended. 

2. If he does confess, and give good evidence of 
repentance, even after he has been excommunicated, 
he is to be forgiven, and received to the full fellow- 
ship of the church. 

3. Although it would be very unchristian-like to 
manifest a desire to gather up and magnify every 
vague report and insinuation unfavorable to the char- 
acters of the brethren that may come from unknown 
sources, yet, neither these directions of the Saviour, 
nor the church-covenant will justify us in shutting 
our eyes from, or looking with indifference upon, the 
offences of the brethren, whether public or private ; 
but both require that we should, in the use of all 
wisdom, satisfy ourselves if possible, in all cases of 
doubt, in regard to the true standing of every member 
of the church. 

4. In all cases, discipline should be commenced 
by a single individual, with a private interview with 
the offender. 

5. If the desired object be not secured at the first 
step, the one who has taken it should make another 
attempt in company with one or two more. 

6. If satisfaction be not thus obtained, the next 



100 CONGREGATIONAL MANUAL. 

Rules of church discipline. 

Step is to make the case known to the church. The 
complaint should be made in writing. 

7. The person who has been particularly offended 
or wronged, whether the case be or be not known to 
others, should feel himself especially bound to engage 
in the endeavor to bring the offender to repentance. 

8. If the knowledge or reasonable suspicion that a 
member has committed an offence worthy of disci- 
pline, has become more or less public and general, 
no member of the church can excuse himself in ne- 
glecting to attend to it in the gospel way, although the 
obligation to attend to it is doubtless more strongly 
binding upon some of the more prominent and expe- 
rienced brethren. 

9. When, after the preliminary or private steps, 
have been taken, a complaint is made to the church, 
the church may properly choose a committee to con- 
fer with the offender, and should use any other means 
that could have a tendenc}^ to reclaim him. 

10. If the offender prove incorrigible, and refuses 
to give to his brethren that satisfaction that is within 
his power, he is to be excommunicated, and treated 
" as a heathen man and a publican." 

11. All church discipline should be conducted, 
with the greatest kindness, and patience and prayer- 
fulness. 



CHURCH DISCIPLINE. 101 



Rules 



12. Offences worthy of discipline are those which 
materially affect the christian character — the commis- 
sion of such immoralities in practice, or the adoption 
of such heretical sentiments, as show that the indi- 
vidual cannot have been born of the Spirit, or as 
^^'ould, if generally allowed, prove fatal to the church 
and the great object of its organization. 

18. The spirit of the Saviour's directions embraces 
the injunction to admonish one another of those im- 
prudences and indiscretions, which (although not 
considered disciplinable offences) too often blemish 
tJie characters and impair the usefulness of christians, 
and which, if more commonly made the subjects of 
affectionate reproof, would save many painful divis- 
ions of heart and many sad cases of church disci- 
pline. If" little matters" were promptly extinguished, 
" great fires" woidd never be kindled. 

14. No one is at liberty to absent himself from the 
communion table because an offender is present. At 
the Lord's Supper we commune with Christ, and 
with the church as a body. 



102 CO.NGREGATIO.NAL MANUAL. 



CHAPTER VIII. 

MEETINGS. 

Exercises of public worship. Of lectures. 

I. ORDINARY MEETINGS. 

By ordinary meetings we mean such as are held by 
separate churches, within themselves. Among these 
are included : 

1. Public Worship on the Sabbath, forenoon 
and afternoon. The forenoon service usually com- 
mences with a short prayer invoking the divine bless- 
ing upon the further exercises of the day, which is 
followed by the reading of a portion of scripture, and 
the singing of a psalm or hymn ; then a prayer of 
greater length is offered, which, with another hymn, 
precedes the sermon ; after which prayer is again 
offered, and the service closed with the benediction. 
The afternoon exercises are the same, with the omis- 
sion at the commencement, of the invocation and 
reading of the scriptures, and the addition of singing 
after the sermon. 

2. Lectures — which are held on Sabbath evening, 



MEETJ.\GS. 103 

Prayer meetings. Thanksgiving and fast days. 

or at other times during the week, according to cir- 
cumstances. The exercises are nearly the same with 
those of the Sabbath afternoon service. The Pre- 
paratory Lecture is a day or two previous to the cele- 
bration of the Lord's Supper, and is designed as a 
preparation for that ordinance. 

3. Prater bieetings, either with or without the 
presence of the pastor. In these the time is occupied, 
all the brethren taking such a part as they choose, 
with prayer, exhortation and singing, never omitting 
the reading of a portion of scripture. There is but 
little difference between a prayer-meeting and a con- 
ference-meeting ; a church prayer-meeting is designed 
for the particular benefit of the church. These meet- 
ings are held more or less frequently, as is judged 
expedient. It is commonly thought to indicate the 
existence of a small degree of religious feeling, if a 
prayer-meeting be not held as often as once a week, 
either by the church together, or by the brethren in 
different neighborhoods. 

4. The observance of days of fasti:n^g and prayer, 
and days of thanksgiving, when appointed by mag- 
istrates, and at other times when appointed by the 
church, the exercises (commonly including a sermon) 
being adapted to the occasion. 

5. Meetings the services of which (similar to those 

8 



104 CONGREGATIONAL MANUAL. 

Inquiry meetings. Mon. Concert. Church Meetings. 

of the Sabbath) in times of special religious interest, 
are protracted from day to day, according to the 
judgment of the churches and the leadings of Provi- 
dence. 

6. Inquiry meetings, appointed as occasion 
may warrant, and intended to give serious persons an 
opportunity of conversing with their pastor upon the 
concerns of the soul. 

7. Monthly Concert — a meeting for prayer for 
the conversion of the world, which is held the first 
Monday of every month, and in which information is 
communicated concerning the progress of Christ's 
kingdom. 

8. Church meetings for business, in which cases 
of discipline are considered, candidates for churcli- 
membership examined, and other things attended to 
as from time to time becomes necessary. 

9. Society meetings for business, in which ar- 
rangements are made for the support of the gospel, 
and the general affairs of the parish adjusted. 

In addition to these, there are in most parishes, 
numerous societies for the promotion of benevolent 
objects, which hold their anniversaries and other 
meetuigs, that need not be particularly named. 

n. extraordinary meetings. 
By extraordinary we mean those meetings in which 



MEETINGS. 105 

Extraordinary meetings. rJembers of councils. 

our ministers, or ministers and churclies, prompted by 
fraternal affection, assemble together in larger or 
smaller numbf^rs for mutual assistance, and the pro- 
motion of the interests of Zion. These meetings all 
originate in and accord with, those great doctrines of 
Congregationalism which assert, that the churches 
cannot rule over one another, while at the same time 
they are mutually bound and interested in each 
other's welfare. Among these meetings are the 
following : 

1. CouzvciLS. These are bodies consisting of min- 
isters and lay delegates from the churches, called 
together to give advice and assistance in regard to 
the formation of churches, settling and dismissing 
ministers, and adjusting more difficult cases of church 
discipline. The invitation sent to the churches on" 
these occasions, is called a letter inissive. It is a point 
upon which there is no dispute, it being involved in 
the very foundation of our system of government, that 
councils are merely advisory bodies. They give their 
judgment as to what ought to be done, but have no 
power to say what shall be done. General 1}^, hovvever, 
the decisions of councils are agreed to by those for 
whose benefit they are called ; and, excepting in 
extreme cases, it would be deemed highly improper 
for those who ask for advice to refuse to accept of the 



106 COXGREGATIO>'AL MANUAL. 

Councils — mutual and ex parte. Consociations. 

decision which is given. A council is said to be a 
mutual council, when both parties in a case of dispute 
unite in calling it. 

An ex parte council is a council called by one party 
without the consent of the other, for advice in case of 
a church difficulty. Such a council is never called 
until a proposition for a mutual council has been 
made by the party aggrieved, and refused by the other. 

2. CojvsociATiojvs — are in many respects the same 
as councils. They consist of ministers and lay dele- 
gates from such churches as are situated conveniently 
for meeting together, and constitute what may be 
called standing or permanent councils, for the settle- 
ment of such difficulties as the churches caunot well 
settle within themselves. This method of settling 
church difficulties is adopted by most of the congre- 
gational churches in the state of Ccimecticut. It 
supersedes the necessity of calling occasional coun- 
cils for the settlement of church difficulties; it shuts 
out the advantages and obviates the disadvantages of 
having a council selected to attend to every particular 
case^ and wholly sets aside the resort to ex parte coun- 
cils, as the decisions of a consociation are final. 

3. CoiXFERENCES OF Churches. Thcsc are per- 
manent bodies, formed of clergymen and delegates 
from the churches, and governed by a written consti- 



MEETINGS. 107 



County and state conferences described. 

tvition. Unlike councils, they have nothing to do with 
the settlement of church difficulties, the object of them 
being the promotion of christian union, knowledge 
and piety among the churches. Conferences of 
churches fall under two grand divisions; district or 
county conferences, and state or general conferences. 

A district or County Conference embraces the 
churches within the limits indicated by its name. 
Its meetings are commonly either annual or semi- 
annual, and one of its more important exercises is the 
communication of a particular account of the state of 
the churches, the prosperity or adversity that may 
have attended them since the last meeting of the 
body. United prayer, sermons and exhortations, the 
consideration of objects of benevolence, and the cele- 
bration of the Lord's Supper, also, in most cases, all 
come in to give interest to these delightful and pro- 
fitable occasions. The congregational churches in 
this country are generally united in conferences of 
this description. 

A General or State Conference includes the 
churches within a whole state. The objects and 
exercises of its meetings, which are annual, are simi- 
lar to those of the smaller conferences, including of 
course, the presentation of a view of the condition of 
the churches throughout the state. It consists of dele- 



108 congregatio.val manual. 

Meeting of a general conference. 

gates, both clerical and laical, from the district con- 
ferences, and also of delegates from similar bodies in 
other states and sometimes other countries, with its 
own officers and the minister of the place where its 
meeting is held. In connection with the General 
Conference (or other body having the same object, 
there being one in each state where there is a suffi- 
cient number of congregational churches,) several 
benevolent state societies, such as Missionary, Educa- 
tion and Bible societies, commonly hold their anni- 
versaries, which greatly adds to the interest of the 
occasion. At the meetings of these bodies, the inter- 
est is also much increased by the presence of breth- 
ren from abroad, who come either as delegates from 
foreign bodies, or as the representatives of state or 
national benevolent institutions, or in their private 
capacity for the sake of the spiritual refreshing that 
is to be enjoyed. The foreign delegates give intelli- 
gence in relation to the state of religion within the 
limits of the bodies they represent, with assurances 
of undiminished brotherly affection ; and addi'esses 
are made, adapted to excite a deeper interest in the 
great objects of benevolence, to increase the faith, 
love and zeal of one another, and to inspire feelings 
of devotedness to the glory of God and the great en- 
terprize of converting the world. And, after having 



MEETINGS. 109 

Conferences. Associations. A district association. 

communed together at the Lord's table — -after having 
passed two or three days together in harmonious 
pi*ayer and in the interchange of such expressions of 
<;hristian love as breathe sw^eetly of heaven, the breth- 
ren reluctantly separate, to go to their respective 
fields of labor, with increased attachment to one 
another and stronger determinations of faithfulness 
to their Master and his cause. 

A conference such as is here described, exists in 
the state of Maine ; and it should be mentioned, that 
such a body sends delegates to those bodies from 
which it receives them, and that these include not 
»only the Congregational General Conferences or asso- 
ciations in the several states, but also the General 
Assembly of the Presbyterian church. 

4. Associations — are, like conferences, permanent 
bodies, united by a written constitution, and are also 
divided into district and general associations. Unlike 
conferences, however, they are composed of ministers 
only. And, 

A DISTRICT ASSOCIATION is quitc different in its 
object from a district conference, and both may and do 
exist within the same limits, w^ithout interfering with 
one another. A district association consists of such 
a number of ministers as are situated in the neigh- 
borhood of one another^ and who meet together at 



110 CONGREGATIONAL MANUAL. 

Gen. association and convention. Evan, association. 

each other's houses at stated times, for their own 
spiritual and intellectual improvement. Our minis- 
ters almost without exception, are counected with 
associations of this character. A public lecture con- 
stitutes a part of their exercises, and the business of 
licensiug preachers is by common consent committed 
to these bodies. It is of delegates chosen by these 
local associations, that 

General or State Associations are formed. 
The object of a general association is the same as 
that of a general conference, and the description 
above given of the exercises of a general conference 
applies to the exercises of a general association. Of 
course there is no general conference in a state w^here 
there is a general association. General associations 
exist in Massachusetts, Connecticut, New Hampshire 
and New York. 

5. A General Convention, such as exists in 
Vermont, is only another name for a general associa- 
tion. 

6. Evangelical Consociation — is the name 
given to the body that exists in Rhode-Island, which 
has the same object wdth, and nearly corresponds to 
the description given of a general conference. 

7. Pastoral Conventions. These are annual 
meetings of the ministers of a state, or such of them 



TUKF.TI.VGS, 111 

Synods. Synod in Boston, 16^0. 

as cboose to belong to them, for the purpose of mu- 
tual improvement, and the transaction of such busi- 
ness as may in general subserve the interests of re- 
ligion. A concio ad derum is usually delivered, by 
some minister previously appointed. These conven- 
tions are usually held at the capital of the state, dur- 
ing the week of the general election. 

8. Synods — is the name borne by such ecclesias- 
tical assemblies as were repeatedly held by our fa- 
thei's. They are similar to the meeting of which we 
have an account in the fifteenth chapter of the Acts 
of the Apostles. They consist of ministers and del- 
egates, and their great object is to deliberate upon 
the general interests of the ciiurches, to decide upon 
disputes that may arise in relation to faith or practice, 
and bear witness against error. It was by a synod of 
the congregational churches of this country, held in 
Boston in 1680, that a confession of faith was adopt- 
ed, (it being essentially the same as the one previously 
adopted by the congregational churches in England,) 
which has ever been regarded v/ith the deepest vene- 
ration, and with which the foregoing chiipters of this 
work, are believed to aorree. 



112 CONGREGATIONAL MANUAL. 



CHAPTER IX. 



CONCLUSION. 



Character of our ancestry. 



It will be recollected that this volume is designed 
chiefly for the benefit of young christians. In draw- 
ing it to a close, some further suggestions will be 
made, touching the characteristics of our denomina- 
tion. These will be adapted to aid the youthful dis- 
ciple in forming a correct estimate of his advantages 
and responsibilities. 

I. OUR ANCESTRY. 

It should be remembered that the congregational- 
ists of the present day, are the descendants of an an- 
cestry of which they need not be ashamed. Is it a 
matter of indifference to us whether our fathers pos- 
sessed much or little of this world's wealth ; but we 
can hardly avoid looking upon it as an occasion of 
heartfelt gratulation, that, in disinterested devotion to 
the interests of humanity, in intelligence and enlarg- 
ed philanthrop}^, in holy affections cherished and holy 
deeds accomplished, om* denominational ancestors 



OUR ANCESTRY. 113 

The Puritans. Testimony of Hume, 

have been " not a whit behind the chiefest" of the 
earthly benefactors of mankhid. We go not back to 
the apostolic age, althongh we are well established 
in the belief that congregationahsm then existed in 
its purity and simplicity, its fair proportions having 
been adjusted by apostolic hands ; — we go not back 
to the Waldenses, who had for more than three hun- 
dred years previous to the Reformation preserved 
the light of truth during a midnight of darkness and 
withstood persecution's fiercest fires, although they, 
as well as the apostolic churches, baptized their in- 
fant offspring, and were in spirit, congregationalists ; 
we are not particular to go so far back as the day 
when Martin Luther's voice thundered amidst the 
storm of the Reformation, although he and his coad- 
jutors were, save the mere matter of church govern- 
ment, the staunch defenders of the same doctrines 
which we now hold : but, in answering the question, 
Who are our ancestors ? — we point directly to the 
Puritans of Old England, and the Puritan 
Fathers of New England. David Hume, the fa- 
mous infidel historian of England, says that to the 
Puritans the English are indebted for the first spark 
of liberty that was ever struck out in that nation. 
And if they were the authors of liberty in the old 



114 CO>.-GP.EGATIO.XAL MANUAL. 

Pilgrim Fathers. Note — accusations against them.- 

world, so were they in the new.* The Pilgrim Fa- ' 
thers were congregationalists. They gave a charac- 
ter to New England. The}^ shaped our free institu- j 
tious. And now, owing to their influence, New 

* The reproachful accusation is threadbare, that the- i 
Pilgrim Fathers were the enemies of liberty, and were 
guilty of persecuting others quite as severely as they had [ 
been persecuted themselves. We regard this as no i 
reproach to us, and as only a trifling one to them, when ; 
compared with the estimation in which it is held by 
many who are '• not of us," and who find it a convenient \ 
weapon with which to combat our sentiments before the * 
eyes of a depraved world. Our fathers, when they j 
arrived in this country, were like a lamb who fancies j 
that he has found in the wilderness a secure lodging- 
place, after having been worried by dogs from covert to ■ 
covert until his strength is wasted, and life is almost j 
extinct. They were well-nigh exhausted with contend- j 
ing with the enemies of their free principles of church : 
government. Here they thought they had a right to ; 
expect to be at rest, and enjoy their own opinions, hav- ■ 
ing none to molest or " make them afraid." And when i 
others came among them disseminating doctrines w^hich ] 
they deemed heretical and dangerous, they felt as if they I 
were intruded upon and wronged. They w^ere mistaken j 
in thinking that they could establish a community in this 1 
world, from which the advocates of error could be exclu- | 
ded ; and in inflicting punishments upon those who har- i 
assed them, (which they did in their civil capacity,) they ^ 
contradicted those very principles and institutions for i 
which the world is indebted to them, and in which was I 
laid the foundation for our nation's prosperity and glory, j 



EXTENT OF THE DE.NOMINATION. 115 

Our denomination virtually the majority. 

England is, for light and liberty, for true prosperity 
and enjoyment, the brightest spot on the face of the 
earth. If we are reproached on account of our doc- 
trinal belief, let the world know that the reproach is 
shared alike by us and the most brilliant lights that 
ever shone in the pulpit, and the most powerful 
minds that ever participated in the contest for truth 
and holiness — the Luthers and Calvins, the Baxters 
and Flavels, the Whitefields and Edwardses, whose 
sun has arisen, and can never go down upon the 
world. 

U. THE EXTENT OF THE DENOMINATION. 

As just intimated, those who have embraced the 
great doctrines held by our denomination — those who 
have adopted the same views of baptism, of divine 
sovereignty, and of the trinity, however they may have 
differed upon the comparatively unimportant question 
of church government, have constituted the great 
majority of the truly christian world ever since the 
days of the apostles. And while we mention this 
fact, and also suggest that it may be well to remem- 
ber that what is true in this particular of time past, is 
true of the present time ; let it be understood, that we 
should be sorry to be found using this as an argu- 
ment in proof of the soundness of our doctrinal be- 
9 



116 COJVGREGATIO^AL MANUAL. 

Number of congregational churches and members. 

lief. We well know that it is not the extent or even 
the influence of a religious denomination, that proves 
its ])urity in doctrine or practice, but its conformity 
to the scriptures both in sentiment and precept. 

Of those who belong to the congregational church- 
es, it is impossible to ascertain the number with any 
degree of precision. Such is the character of our 
church government, that there is no regular meeting 
or body, in which all the churches in the country are 
represented, and to which the whole number of 
church members is reported. And when reports are 
made, in the general associations or conferences, they 
always necessarily fa\\ far short of giving the real 
number of communicants in the churches. 

There are twelve hundred congregational churches 
in New England, embracing from one hundred and 
fifty to two hundred thousand members. Besides 
these, there are churches of our denomination in al- 
most all of the middle, southern and western states, 
in which the members amount to many thousands. 

Had the ministers of our denomination been as 
zealous in regard to our church government, as are 
the clergy of some other denominations for theirs : 
Congregationalism would have spread to a much 
greater extent. 

Very many congregational ministers have become 



EXTENT OF THE DENOMINATION. 117 

Union with Presbyterians. Note — Presb. ch. gov'mnt. 

the pastors of Presbyterian churches, (to which, how- 
ever, we do not object,) and not a few churches of the 
Presbyterian form have been gathered and built up 
by congregational ministers, under the patronage of 
Home Missionary Societies. 

But while we claim the su.periority of merit for our 
church government, we enjoy a most happy relation 
to large bodies of christians with whom in this respect 
we do not agree. We diffi^r so little from the Pres- 
byterian* churches, that we are almost unwilling to 



* The following is a brief outline of the Presbyterian 
form of church g-overnment : — 

The officers of each church are, a pastor, ruling elders, 
and deacons, who are chosen b\'' the churcii; although 
the call to settle must be given to the pastor elect 
through the Presbytery to which the church belongs, 
and no church can settle a minister without the consent 
of the Presbytery. The ministers all stand upon an offi- 
cial equality. The Pastor of the church and the ruling 
elders, constitute what is denominated the church ses- 
sion ; and all church business, such as admitting and 
disciplining members, and appointing delegates to the 
next higher judicatory, (for none but members of the ses- 
sion can be sent as dele2:ates,) is done by the session, 
instead of being managed by the church as a body. The 
Presbytery is the next higher church judicatory, and 
consists of the minister and one ruling elder, from each 
church within a certain district. From a certain num- 
ber of Presbyteries, ministers and ruling elders are dele- 
gated, who form the Synod, which is next in authority 



118 C0-NGR.EGAT10.\AL MANUAL. 

Agreement of Presbyterians and Congregationalists. 

bear a different name, and to maintain even a sem- 
blance of separation.* If the sainted Whitefield were 
now on earth, he would love us all alike. In church 
government only, we disagree. Our faith is essen- 
tially the same. In pastoral associations, the minis- 
ters of these churches meet together as brethren ; in 
church conferences, the churches are united as being 
one in heart; and delegates are reciprocally wel- 
comed from one another by the larger bodies that 
exist in both denominations. 

Some persons, we know, are inclined to attach an 
undue importance to the question whether a denomi- 



above the Presbytery. And the General Assembly, the 
highest body, and which controls the whole church, is 
made up of delegated ministers and ruling elders from 
all the Presbyteries. Appeals are made in cases in which 
the decisions of the session are not satisfactory, to the 
Presbytery ; when the decisions of the Presbytery do 
not put an end to the matters in dispute, appeals are 
made to the Synod ; and if a difficulty be not settled by 
the Synod, it goes up to the General Assembly, whose 
decisions are final. From this view appears the pro- 
priety of speaking of the '-'■ Presbyterian church,'' as one 
stronorly-united body , and united in a manner which 
congregationalists think to be without scriptural support. 

* With the Dutch Reformed and German Reformed 
churches also, we are as closely, and in the same manner, 
connected. 



BENEVOLENCE OF COJVGREGATIONALISTS. 119 

Extent of the denomination. Its benevolence. 

nation is or is not a leading or prevailing one. In 
reference to the single circamstance of church gov- 
ernment, we acknowledge that out of New England 
we are (although we do not believe we always shall 
be,) in the minority. In every other respect we pre- 
vail. In deciding upon how many or how few, in the 
christian world, entertain certain views of the doc- 
trines of the Bible, we have nothing to do with the 
question how many there are Avho, strictly speaking, 
belong to the congregational denomination. When 
speaking of the divinity of Christ, the purposes of 
God, or the mode and subjects of baptism, we may 
claim the three hundred thousand Presbyterians in 
our country, the great body of the Episcopalians, and 
the Dutch and German Reformed and Lutheran 
churches, as belonging to our denomination. 

It may be added, that those with whom we agree 
in our views of scripture doctrine, hold an equally 
prominent place in Great Britain, and in other coun- 
tries where protestant Christianity prevails. 

III. THE POSITION or THE DENOMINATION IN RE- 
GARD TO THE CONVERSION OF THE WORLD. 

The congregationalists have always been and still 
are, thoroughly persuaded that men are in the most 
wretched and appalling condition, until they obtain 
a spiritual, experimental acquaintance with the gos- 



120 C0-VGREGATI05AL MANUAL. 

Interest of congregationalists in the cause of learning. 

pel of Christ. This being the case, they will not be 
marked, in that unerring report of the transactions 
of this life that will be exhibited at the great day, as 
having been slightly imbued with that spirit of bene- 
volence which aims to raise the fallen and to save 
the lost. They have ever been distinguished by an 
exalted opinion of the importance of education^ and 
by their unwearied exertions for its promotion, re- 
garding it as highly necessary to an efficient dis- 
charge of the duties of the gospel ministr}'^, as the 
handmaid of religion, as a securit}' for liberty, and as 
one of the chief pillars of christian society. 

These views and feelings were manifested by the 
fathers of New England as soon as they had gained 
a footing upon the soil of the new world, in the esta- 
blishment of the system of common schools which 
has been so great a blessing to their children. It 
was only eighteen years after their landing at Vlj- 
mouth, that Harvard College was founded at Cam- 
bridge ; and most of the colleges, theological semi- 
naries, and academies in New England, were estab- 
lished, and are now controlled by, the congregational 
denomination. And it is likewise true, that in other 
parts of the United States, nearly all the colleges and 
seminaries of learning are in the hands of those de- 
nominations which have been mentioned as coincid- 



BE>"EVOLENCE OF COxXGREGATIONALISTS. 121 

Education soc. Am. Board of Com. for For. Missions. 

ing" with us in the belief and support of the great 
doctrines of revelation. 

The same spirit of intelligent piety and love to the 
souls of men, which originated and has thus far sus- 
tained these institutions of learning, has in later days 
given a new impulse to the cause of Learning, by the 
formation of education societies. With the assistance 
of these societies, pious young men in indigent cir- 
cumstances are enabled to surmount all obstacles in 
the way of finding access to the choicest advantages 
for education and to become the successful heralds of 
the cross. Thus the operation of that system of 
benevolent effort, which (under God) is now nour- 
ished by the children of the parents who planted it, 
has supplied the land with the greater part of its com- 
petent ministers of the gospel, has sent out not a few 
to preach Christ in regions covered with pagan dark- 
ness, and is now increasing the energy and efficiency 
with which it sends forth the proclamation of salva- 
tion to the nations, and swells the tide of spiritual 
knowledge which is ultimately to fill the earth. 

It was in our denomination also, that the idea was 
first formed, of sending missionaries from this country 
to foreign lands. The American Board of Commission- 
ers/or Foreign Missions is the organ through which the 
congregational churches aid in carrying on the mag- 



122 CONGREGATIO>'AL MAXUAL. 

Interest of congregationalists in missions. 

nificent foreign missionary enterprise. This board 
commenced its operations in 18] 2, and Avas the first 
institution of the idnd formed in the coLmtry. It is 
now prosecuting its work with undiminished engaged- 
ness. Its missions are in all quarters of the globe. A 
large proportion of its missionary laborers from this 
country, nearly four hundred in number, are from 
our denomination, and now have parents, and broth- 
ers and sisters in our churches. Many of our beloved 
brethren have received intelligence that the endeared 
relatives whom they had been called to give up for 
the foreign missionary work, have gone to their rest : 
having fallen a prey to insidious disease, been re- 
moved b}^ some of the casual ities incident to their 
hazardous enterprise, or slain by barbarians; that 
their bodies lie mouldering in heathen ground, and 
that their faces can be seen no more. But still the 
work of preaching Christ to those that sit in darkness, 
has lost none of its importance — none of its sacred- 
ness, and none of its glory. And it is devoutly hoped 
that the interest of tlie sons and daughters of the Pil- 
grims in a cause so holy and so dear, will never droop ; 
but that it will be ever fresh and vigorous, and that 
we shall accomplish that good for a lost world, which 
our obligations demand. 

While, however, we are thus concerned for the 



BENEVOLEXCE OF CONGREGATlOXALrSTS. 123 

Interest and success in benevolent operations. 

welfare of tliose who are afar off, we trust that those 
who are nigh are PxOt forgotten. Our Home mission- 
ary societies assist extensively in supporting the gos- 
pel in our own land, in those places where there are 
no churches, or where the churches are too feeble to 
sustain their own institutions. 

In the foundation of tract and bible societies also, 
and in the promotion of the cause of Sabbath schools, 
and other benevolent operations, our denomination 
has led the way, and is now ardently urging forward, 
through their instrumentality, the work of scattering 
spiritual blessings in the paths of those who are ready 
to perish. 

And we believe it is characteristic of our denomi- 
nation, to be ever ready to engage with our hearts 
and our hands, in the promotion of every good cause. 
Thankful that the divine favor has heretofore richly 
crowned our efforts to bless and to save the world — 
happy, without boasting, that our influence has already 
encircled the earth, and that thousands, (once degraded 
and ruined sinners, but now rejoicing believers in 
Christ, and in whose conversion we were the un- 
worthy instruments,) now send back to us the precious 
reward of a grateful heart, and raise to heaven the 
fervent prayer in our behalf, — we strongly desu'e and 
intend to make our influence bear to the utmost 



124 CONGREGATIONAL MANUAL. 

Responsibilities. Contending for the faith. 

extent, in time to come, upon the stupendous under- 
taking wljich has been committed to the saints, of 
" preaching the gospel to every creature." 

IV. OUR RESPONSIBILITIES. 

And this is the only remaining topic to which, in 
these pages, Ave call the attention of the reader. Con- 
siderations have alread}' been adverted to in this chap- 
ter, which abundantly warrant the conclasion, that 
peculiar responsibilities are resting upon the congre- 
gationalists of the present day. Descended from a 
parentage whose fame will always hold a high place 
in the history of the world — belonging to a denomina- 
tion in which we virtually stand side by side with the 
noble-hearted of the past and present ages — situated 
close by the fountain from which proceed the pure 
streams of light and knowledge — being the adherents 
of a system of doctrine and practice that at once 
requires and promotes in us cultivation of intellect, 
spirituality of affection, purity of life and enlargement 
of liberality, — it must be confessed that obligations 
rest upon us such as can hardly be said to mark the 
condition of any other class of our fellow-men. 

We would particularly urge upon young christians 
the duty of " contending earnestly for the faith which 
was once delivered unto the saints." Upon the im- 
portance of this dpty it is impossible to exaggerate. 



OUR RESPONSIBILITIES. 125 

Opposition to truth must be encountered. 

If it be neglected, we forfeit our character, we aban- 
don the strong hold of our influence, we prove recre- 
ant to the memory of our fathers, and may expect to 
be visited with the stern rebuke of heaven. Stale, 
and alike destitute of agreement with common sense 
and the teachings of scripture, is the assertion that 
" it is no matter ichat ive believe J^ This is the appropri- 
ate language of the enemies of truth, who mean by it, 
that all is well with themselves and others while their 
opposition to the humbling doctrines of the gospel is 
well kept up ; but who regard it as a " great matter" 
of lamentation, for men to embrace the opinions of 
the Pilgrims of New England. But, concerning what 
scripture truth, can the enlightened and conscien- 
tious christian use this expression ? Shall the con- 
gregationalist, living in this age of light, adopt such 
language in regard to the deity and atonement of 
Christ? God forbid. Shall he so utter himself with 
respect to the sovereignty of God in the dispensation 
of his grace ? God forbid. Shall he do it in refer- 
ence to the perpetuity of the Abrahamic covenant ? 
God forbid. 

Be it remembered, that such are the representa- 
tions of the human heart in the scriptures, that we 
may expect men to believe almost any thing else 
before they will embrace the truth. They will be- 



126 CONGREGATIONAL MANUAL. 

Importance of a holy life. 

lieve error without any training — without any instruc- 
tion ; while truth is, as it were, an exotic from a far 
country, and must be made to take root in the heart 
by the power of God's Spirit. And it is not to be 
denied, that much is done to keep men from believing 
what we regard as the sure testimony of God. Nor 
can we wonder at the success with which such efforts 
are attended. A child might keep the finest spot of 
earth from producing a single plant ; but the exertion 
of a man^s strength and wisdom is required to make 
a bad soil produce good fruit. Ours is the work of 
persuading men to come up to the standard of truth ; 
and because others labor to keep them down below 
it, we should not at all diminish the assiduity with 
which we endeavor to accomplish the work marked 
out for us by the Spirit of God. 

And it would be most unwise for us to overlook 
the important fact, that nothing, in the christian char- 
acter, can supply the place of a well-ordered life. If 
we would enrich the goodly heritage received from 
our fathers, and transmit our blessings and privileges, 
enhanced in value, to our children, and be the dis- 
tributors of heaven's bounty to the world, we must 
live as strangers and pilgrims on the earth. By 
avoiding every encroachment upon the sacred enclo- 
sures of the Sabbath day — by giving our influence to 



OUR RESPONSIBILITIES. 127 

Happy results of christian faithfulness. 

sustain a regular, educated, settled ministry — by con- 
stantly attending public worship, and maintaining 
social and secret prayer — ^by searching the scriptures, 
and steadfastly defending the truth therein contained 
— by gaining a knowledge of the condition of the 
world, and engaging earnestly in the promotion of 
benevolent operations — by laboring for the improve- 
ment of the rising generation, giving a proper import- 
ance to the covenant made with Abraham and faith- 
fully discharging the duties enjoined by it, and also 
bestowing a suitable attention upon the Sabbath 
school — ^by loving one another, and walking in humil- 
ity, meekness and charity, and abstaining from all 
appearance of evil, — we may fulfil our high responsi- 
bilities, magnify our standing in the view of all who 
have witnessed our intellectual and moral elevation, 
and honor those holy men whose dust makes sacred 
the land of our birth ; we may rapidly extend the 
conquests of redeeming love, and make thousands of 
souls now benighted and enchained, to break forth 
in songs of joy ; we may hasten the coming of the 
day when the healing beams of the Sun of Righteous- 
ness shall enlighten and cheer the last dark spot that 
shall exist on the earth. 



ERRATA. 

Page 33, for L read 11. at the head of the article, 
God's Existence, &c. 

Page 104, last line, insert the word meetings, after 
extraordinary, and erase it after those. 

Page 112, 8th line from bottom, for Is it, read It is. 



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